Table of Contents Preface 1 The Four Creations Hopi



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Creation Stories from around the World

Encapsulations of some traditional stories
explaining the origin of the Earth, its life, and its peoples


Fourth Edition July 2000 ________________________________________________________________________

Table of Contents
Preface

1 The Four Creations Hopi

2 Odin and Ymir Norse

3 The Separation of Heaven and Earth Maori

4 The Story of Corn and Medicine Cherokee

5 The Origin of Japan and Her People Japan

6 Death, and Life and Death Kono

7 The Creation and the Emergence Jicarilla Apache

8 Creation by and of the Self India

9 Marduk Creates the World from the Spoils of Battle Babylonia

10 The Golden Chain Yoruba

11 The Menominee and Manabush Menominee

12 The Naba Zid-Wendé Mossi

13 Pan Gu and Nü Wa China

14 Yahweh Hebrew

15 The Elohim Hebrew

16 A Potawatomi Story Potawatomi

17 Birth in the Dawn Hawaii

18 Life from Moon and the Stars Wakaranga

19 Two Brothers and their Grandmother Seneca

20 The Moon and the Morning Star Wichita

Afterword: Chief Seattle's Speech Dwamish

Summation
Note on page iii of the print edition: This book is not copyrighted by the author

and may be freely reproduced, so long as it is not copyrighted by those who reproduce it,

and so long as it is not sold for more than the cost of reproducing and binding.

The author receives no money from the sale of this book.

Preface


      This booklet is a compilation of stories about the creation of the earth. I have compiled these stories to illustrate the many ways that people have traditionally explained the origin of the earth and its life. Some persons would select one of these as a literal recounting of the origin of the earth, and they would select that one story as the only correct and only acceptable explanation of that origin. Regardless of which one they choose, I would ask how they justify their choice of one and their exclusion of the others. Such a choice seems debatable because all the stories seem equally improbable as literal accounts, although many are attractive as metaphorical or mythical treatments. Choosing one story as literal truth and exclusion of the others also seems problematic in view of the dignity and sanctity with which all the other stories have been regarded for centuries, if not millennia, in various parts of the world.

      I have paraphrased these stories to make them more intelligible and relevant to modern readers. In doing so, I have also undoubtedly Westernized the stories. Thus much of their flavor and perhaps some of their meaning have been lost in translation by others and in paraphrasing by me. I encourage readers to consult the original translations cited in the text or, better, the stories as told in their original languages.

      The fourth edition differs from the third in having a Potawatomi rather than Winnebago story, and in having a Menominee story. The third differed from the first two in having two Hebrew creation stories. The first two editions sought consistency with their treatment of other cultures' stories by melding the two main Hebrew creation stories into one. The third and later editions violate that consistency, but more adequately address the two Hebrew stories, by recounting the two separately. The third and later editions also have a more authentic version of Chief Seattle's speech as their Afterword.

      Two colleagues should be thanked for their help. Dr. Sally Walker loaned her copy of the Hopi story that begins this collection, and Barbara Ruff kindly read the entire collection and marked the errors that marred the first edition.

      These stories are best read one at time. I have kept them short to suit the tastes of modern readers, but they are best taken singly and savored, rather than read in quick succession. I hope you enjoy reading the stories as much as I have enjoyed preparing them.

      This story comes from the Hopi people of northern Arizona. "Hopi" means "People of Peace". The stories here were recorded in the 1950s by Oswald White Bear Fredericks and his wife Naomi from the storytelling of older Hopi at the village of Oraibi, which tree-ring dating indicates has been inhabited by the Hopi since at least 1150 AD.

     

The Four Creations

      The world at first was endless space in which existed only the Creator, Taiowa. This world had no time, no shape, and no life, except in the mind of the Creator. Eventually the infinite creator created the finite in Sotuknang, whom he called his nephew and whom he created as his agent to establish nine universes. Sotuknang gathered together matter from the endless space to make the nine solid worlds. Then the Creator instructed him to gather together the waters from the endless space and place them on these worlds to make land and sea. When Sotuknang had done that, the Creator instructed him to gather together air to make winds and breezes on these worlds.

      The fourth act of creation with which the Creator charged Sotuknang was the creation of life. Sotuknang went to the world that was to first host life and there he created Spider Woman, and he gave her the power to create life. First Spider Woman took some earth and mixed it with saliva to make two beings. Over them she sang the Creation Song, and they came to life. She instructed one of them, Poqanghoya, to go across the earth and solidify it. She instructed the other, Palongawhoya, to send out sound to resonate through the earth, so that the earth vibrated with the energy of the Creator. Poqanghoya and Palongawhoya were despatched to the poles of the earth to keep it rotating.

      Then Spider Woman made all the plants, the flowers, the bushes, and the trees. Likewise she made the birds and animals, again using earth and singing the Creation Song. When all this was done, she made human beings, using yellow, red, white, and black earth mixed with her saliva. Singing the Creation Song, she made four men, and then in her own form she made four women. At first they had a soft spot in their foreheads, and although it solidified, it left a space through which they could hear the voice of Sotuknang and their Creator. Because these people could not speak, Spider Woman called on Sotuknang, who gave them four languages. His only instructions were for them to respect their Creator and to live in harmony with him.

      These people spread across the earth and multiplied. Despite their four languages, in those days they could understand each other's thoughts anyway, and for many years they and the animals lived together as one. Eventually, however, they began to divide, both the people from the animals and the people from each other, as they focused on their differences rather than their similarities. As division and suspicion became more widespread, only a few people from each of the four groups still remembered their Creator. Sotuknang appeared before these few and told them that he and the Creator would have to destroy this world, and that these few who remembered the Creator must travel across the land, following a cloud and a star, to find refuge. These people began their treks from the places where they lived, and when they finally converged Sotuknang appeared again. He opened a huge ant mound and told these people to go down in it to live with the ants while he destroyed the world with fire, and he told them to learn from the ants while they were there. The people went down and lived with the ants, who had storerooms of food that they had gathered in the summer, as well as chambers in which the people could live. This went on for quite a while, because after Sotuknang cleansed the world with fire it took a long time for the world to cool off. As the ants' food ran low, the people refused the food, but the ants kept feeding them and only tightened their own belts, which is why ants have such tiny waists today.

      Finally Sotuknang was done making the second world, which was not quite as beautiful as the first. Again he admonished the people to remember their Creator as they and the ants that had hosted them spread across the earth. The people multiplied rapidly and soon covered the entire earth. They did not live with the animals, however, because the animals in this second world were wild and unfriendly. Instead the people lived in villages and built roads between these, so that trade sprang up. They stored goods and traded those for goods from elsewhere, and soon they were trading for things they did not need. As their desire to have more and more grew, they began to forget their Creator, and soon wars over resources and trade were breaking out between villages. Finally Sotuknang appeared before the few people who still remembered the Creator, and again he sent them to live with the ants while he destroyed this corrupt world. This time he ordered Poqanghoya and Palongawhoya to abandon their posts at the poles, and soon the world spun out of control and rolled over. Mountains slid and fell, and lakes and rivers splashed across the land as the earth tumbled, and finally the earth froze over into nothing but ice.

      This went on for years, and again the people lived with the ants. Finally Sotuknang sent Poqanghoya and Palongawhoya back to the poles to resume the normal rotation of the earth, and soon the ice melted and life returned. Sotuknang called the people up from their refuge, and he introduced them to the third world that he had made. Again he admonished the people to remember their Creator as they spread across the land. As they did so, they multiplied quickly, even more quickly than before, and soon they were living in large cities and developing into separate nations. With so many people and so many nations, soon there was war, and some of the nations made huge shields on which they could fly, and from these flying shields they attacked other cities. When Sotuknang saw all this war and destruction, he resolved to destroy this world quickly before it corrupted the few people who still remembered the Creator. He called on Spider Woman to gather those few and, along the shore, she placed each person with a little food in the hollow stem of a reed. When she had done this, Sotuknang let loose a flood that destroyed the warring cities and the world on which they lived.

      Once the rocking of the waves ceased, Spider Woman unsealed the reeds so the people could see. They floated on the water for many days, looking for land, until finally they drifted to an island. On the island they built little reed boats and set sail again to the east. After drifting many days, they came to a larger island, and after many more days to an even larger island. They hoped that this would be the fourth world that S�tuknang had made for them, but Spider Woman assured them that they still had a long and hard journey ahead. They walked across this island and built rafts on the far side, and set sail to the east again. They came to a fourth and still larger island, but again they had to cross it on foot and then build more rafts to continue east. From this island, Spider Woman sent them on alone, and after many days they encountered a vast land. Its shores were so high that they could not find a place to land, and only by opening the doors in their heads did they know where to go to land.

      When they finally got ashore, Sotuknang was there waiting for them. As they watched to the west, he made the islands that they had used like stepping stones disappear into the sea. He welcomed them to the fourth world, but he warned them that it was not as beautiful as the previous ones, and that life here would be harder, with heat and cold, and tall mountains and deep valleys. He sent them on their way to migrate across the wild new land in search of the homes for their respective clans. The clans were to migrate across the land to learn its ways, although some grew weak and stopped in the warm climates or rich lands along the way. The Hopi trekked and far and wide, and went through the cold and icy country to the north before finally settling in the arid lands between the Colorado River and Rio Grande River. They chose that place so that the hardship of their life would always remind them of their dependence on, and link to, their Creator.

      This Norse story of the origin of the earth, sky, and humanity is paraphrased from Snorri Sturluson's Edda, as translated by Anthony Faulkes. Sturluson lived in Iceland from 1179 to 1241, and he apparently composed the Edda as a compilation of traditional stories and verse. Many of verses he included appear to date from the times when Norse sagas were conveyed only in spoken form by Viking bards.

     

Odin and Ymir

      In the beginning of time, there was nothing: neither sand, nor sea, nor cool waves. Neither the heaven nor earth existed. Instead, long before the earth was made, Niflheim was made, and in it a spring gave rise to twelve rivers. To the south was Muspell, a region of heat and brightness guarded by Surt, a giant who carried a flaming sword. To the north was frigid Ginnungagap, where the rivers froze and all was ice. Where the sparks and warm winds of Muspell reached the south side of frigid Ginnungagap, the ice thawed and dripped, and from the drips thickened and formed the shape of a man. His name was Ymir, the first of and ancestor of the frost-giants.

      As the ice dripped more, it formed a cow, and from her teats flowed four rivers of milk that fed Ymir. The cow fed on the salt of the rime ice, and as she licked a man's head began to emerge. By the end of the third day of her licking, the whole man had emerged, and his name was Buri. He had a son named Bor, who married Bestla, a daughter of one of the giants. Bor and Bestla had three sons, one of whom was Odin, the most powerful of the gods.

      Ymir was a frost-giant, but not a god, and eventually he turned to evil. After a struggle between the giant and the young gods, Bor's three sons killed Ymir. So much blood flowed from his wounds that all the frost-giants were drowned but one, who survived only by builiding an ark for himself and his familly. Bor's sons dragged Ymir's immense body to the center of Ginnungagap, and from him they made the earth. Ymir's blood became the sea, his bones became the rocks and crags, and his hair became the trees. Bor's sons took Ymir's skull and with it made the sky. In it they fixed sparks and molten slag from Muspell to make the stars, and other sparks they set to move in paths just below the sky. They threw Ymir's brains into the sky and made the clouds. The earth is a disk, and they set up Ymir's eyelashes to keep the giants at the edges of that disk.

      On the sea shore, Bor's sons found two logs and made people out of them. One son gave them breath and life, the second son gave them consciousness and movement, and the third gave them faces, speech, hearing, and sight. From this man and woman came all humans thereafter, just as all the gods were descended from the sons of Bor.

      Odin and his brothers had set up the sky and stars, but otherwise they left the heavens unlit. Long afterwards, one of the descendants of those first two people that the brothers created had two children. Those two children were so beautiful that their father named the son Moon and the daughter Sol. The gods were jealous already and, when they heard of the father's arrogance, they pulled the brother and sister up to the sky and set them to work. Sol drives the chariot that carries the sun across the skies, and she drives so fast across the skies of the northland because she is chased by a giant wolf each day. Moon likewise takes a course across the sky each night, but not so swiftly because he is not so harried.

      The gods did leave one pathway from earth to heaven. That is the bridge that appears in the sky as a rainbow, and its perfect arc and brilliant colors are a sign of its origin with the gods. It nonetheless will not last for ever, because it will break when the men of Muspell try to cross it into heaven.

     


Snorri Sturluson 1987, Edda (trans. by Anthony Faulkes): London, J.M. Dent & Sons Ltd, 252 p. (PT 7312.E5 F380 1987)

      This Maori story explaining the orgin of nature and humanity was compiled by Sir George Grey in the 1840's and 1850's when he was British governor of New Zealand. Faced with the need to communicate with Maori tribes then in rebellion against British rule, Grey compiled the tales to which many chiefs aluded in their negotiations with him. Grey's compilation was published in Maori in 1854 and in English in 1855.

     

The Separation of Heaven and Earth

      All humans are descended from one pair of ancestors, Rangi and Papa, who are also called Heaven and Earth. In those days, Heaven and Earth clung closely together, and all was darkness. Rangi and Papa had six sons: Tane-mahuta, the father of the forests and their inhabitants; Tawhiri-ma-tea, the father of winds and storms; Tangaroa, the father of fish and reptiles; Tu-matauenga, the father of fierce human beings; Haumia-tikitiki, the father of food that grows without cultivation; and Rongo-ma-tane, the father of cultivated food. These six sons and all other beings lived in darkness for an extremely long time, able only to wonder what light and vision might be like.

      Finally the sons of Heaven and Earth decided something must be done. Tu-matauenga, the father of fierce human beings, urged his brothers to slay their parents. However, Tane-mahuta, the father of the forests and their inhabitants, argued that they should separate their parents, making Rangi the distant sky over their heads and Papa the earth close to them like a mother. After long debate, the brothers agreed to this plan, except for Tawhiri-ma-tea, the father of winds and storms, who was distraught at the idea of separating their parents. The other brothers nonetheless proceeded with their plan.

      Rongo-ma-tane, the father of cultivated food, rose and struggled to separate his parents, but he could not do it. Tangaroa, the father of fish and reptiles, also struggled but could not tear them apart. Haumia-tikitiki, the father of food that grows without cultivation, had no better luck at separating their parents. Tu-matauenga, the father of fierce human beings, likewise failed. Tane-mahuta, the father of the forests and their inhabitants, slowly rose up and struggled, but with little success. Then he put his head against the earth and, with his feet against the skies, slowly pushed them apart. His parents cried out in anguish, asking how their sons could do this, but Tane pushed and pushed until the sky was far above. As light spread across the earth, the multitude of humans that Rangi and Papa had parented were revealed.

      Tawhiri-ma-tea, the father of winds and storms, was furious that his brothers had so cruelly separated their parents and thrust their father away. Tawhiri-ma-tea followed his father and hid in the sky and plotted his revenge. Soon he sent down storms and squalls and fiery clouds and hurricanes to punish his brother Tane-mahuta, the father of the forests and their inhabitants, breaking off the tall trees and leaving the forests in shambles. Likewise the storms swept down on the oceans of Tangaroa, the father of fish and reptiles, and piled up waves and generated great whirlpools. Tangaroa, frightened by the havoc in oceans, dove deep to escape Tawhiri-ma-tea's wrath.

      Tangaroa abandoned his two granchildren, the father of the fish and the father of the reptiles. The fish and reptiles were left not knowing what to do, and they debated how to escape the storm. Finally, the reptiles fled to the land and hid in the forests, and the fish fled for refuge to the sea. Tangaroa, angered at the reptiles' desertion and the forests' willingness to receive and protect them, now struggled with Tane-mahuta, the father of the forests and their inhabitants, who in turn fought back. Thus Tane provided the canoes, spears, and fish-hooks from the trees, and nets woven from fibrous plants, to capture the fish of Tangaroa's seas, and Tangaroa's waves attacked the shores of the forests, washing away the land and all the life it holds.

      Tawhiri-ma-tea, the god of winds and storms, also lashed out at his brothers Haumia-tikitiki, the father of food that grows without cultivation, and Rongo-ma-tane, the father of cultivated food, for their role in the separation of his parents and exile of his father. However, Papa, the earth-mother whom the brothers had taken as their home, clasped up Haumia-tikitiki and Rongo-ma-tane and held them close in her to save them from Tawhiri-ma-tea's fury.

      Only Tu-matauenga, the father of fierce human beings, withstood Tawhiri-ma-tea's wrath as the winds and storms attacked. Tu-matauenga was impervious, having planned the death of their parents and having been abandoned by his brothers on the Earth. When Tawhiri-ma-tea's gales finally subsided, Tu-matauenga began to plan his revenge on his cowardly and weak brothers. First he turned to Tane-mahuta, the father of the forests and their inhabitants, both because Tane had abandoned him and because he knew Tane's offspring were increasing and might ultimately overwhelm Tu-matauenga's human progeny. Taking the leaves of the whanake tree, he made them into snares and hung them in the forests, where he caught Tanes's offspring and subdued the forest. Then he took on Tangaroa, the father of the seas and its life, and with nets he dragged Tangaroa's children from the seas. With a hoe and basket he dug up the children of Haumia-tikitiki, the god of food that needs no cultivation, and Rongo-ma-tane, the god of cultivated food. He dug up all kinds of plants and left them in the sun to dry, to gain revenge on those two brothers.

      Tu-matauenga, the father of fierce human beings, thus consumed all his four brothers on Earth, and they became his food. Only one brother, Tawhiri-ma-tea, the god of winds and storms, remained unconquered, and to this day his storms attack human beings on both land and sea in revenge for the rending of Heaven and Earth.

     


     

George Grey, 1956, Polynesian Mythology (ed. by William W. Bird): Christchurch, Whitcombe and Tombs Ltd., 250 p. (BL 2615.G843p 1956)

      This is a synthesis of several stories from the Cherokee, who were the native people of northern Georgia and Alabama, western North Carolina, central and eastern Tennessee, and Kentucky. The stories were told to James Mooney of the Bureau of American Ethnology in the late 1800's by older Cherokee men in western North Carolina. The principal story teller was Ayúnini ("Swimmer"), who was born in 1835 and never spoke English, although he served as sergeant in the Confederate infantry in the Civil War. He died in 1899.

     


The Story of Corn and Medicine

            The earth began as nothing but water and darkness, and all the animals were in Galúnlati, above the stone vault that makes up the sky. Eventually Galúnlati became so crowded that the animals needed more room, and they wanted to move down to earth. Not knowing what was below the water, they sent down the Water-beetle to explore. Water-beetle dove below the water and eventually came back with some mud from below. That mud grew and grew, and finally it became the island that we call earth. This island of earth is suspended at its four corners from ropes that hang down from the sky, and legend has it that some day the ropes will break and the earth will sink back into the water.

      Because it grew from mud, the new earth was very soft. Many of the birds flew down to explore the new land, but it was too wet for them to stay. Finally Buzzard flew down, hoping it was dry, but the earth was still wet. Buzzard searched and searched, especially in the Cherokee country, and finally he became so tired that his wings flapped against the ground. His wings dug valleys where they hit the ground and turned up mountains where they pulled away, leaving the rugged country of the Cherokee.

      Eventually the earth was dry and the animals moved down. There still was no light, however, and so the animals set the sun passing from east to west just over their heads. With the sun so close, many of the animals were burned, giving the red crawfish its crimson color. The animals raised the sun again and again, until it was high enough that all could survive.

      When the plants and animals first came to earth, they were told to stay awake for seven nights, as in the Cherokee medicine ceremony. The animals all stayed awake the first night, and many stayed awake the next few nights, but only the owl and the panther and a couple of others stayed awake all seven nights. They were given the ability to see at night and so to hunt at night when the others are asleep. The same thing happened among the trees, and only the cedar, pine, spruce, holly and laurel stayed awake all seven nights, which is why they can stay green all year when the others lose their leaves.

      Humans came after the animals. At first they multiplied rapidly, and the first woman give birth every seven days. Eventually there were so many of them that it seemed they might not all survive, and since then to this day each woman has been able to have just one child each year. Among these early people were a man and a woman name Kanáti and Selu, whose names meant "The Lucky Hunter" and "Corn", respectively. Kanáti would go hunting and invariably return with game, which Selu would prepare by the stream near their home. She also would always return home with baskets of corn, which she would pound to make meal for bread.

      Kanáti and Selu had a little boy, and he would play by the stream. Eventually they realized that he was playing with another little boy who had arisen from the blood of the game washed by the stream. With their son's help they caught the other boy, and eventually he lived with them like he was their own son, although he was called "the Wild Boy".

      Kanáti brought home game whenever he went hunting, and one day the two boys decided to follow him. They followed him into the mountains until he came to a large rock, which he pulled aside to reveal a cave from which a buck emerged. Kanáti shot the buck and, after covering the cave, he headed home. The boys got home before him and didn't reveal what they had learned, but a few days later they returned to the rock. With a struggle they pulled it aside and had great fun watching the deer come out of the cave. They lost track of what they were doing, however, and soon all sorts of game animals - rabbit and turkeys and partridges and buffalo and all - escaped from the cave. Kanáti saw all these animals coming down the mountain and knew what the boys must have done, and he went up the mountain after them. He opened four jars in the cave, and from them came fleas and lice and gnats and bedbugs that attacked the boys. He sent them home, hoping he could find some of the dispersed game for the supper. Thus it is that people must now hunt for game.

      The boys went home, and Selu told them there would be no meat for dinner. However, she went to the storehouse for food, and told the boys to wait while she did so. They followed her instead to the storehouse and watched her go inside. She put down her basket and then rubbed her stomach, and the basket was partly full with corn. Then she rubbed her sides, and it was full to the top with beans. Watching through a crack in the storehouse wall, the boys saw all this. Selu knew that they had seen her, but she went ahead and fixed them a last meal. Then she and Kanáti explained that, because their secrets were revealed, they would die, and with them would end the easy life they had known. However, Selu told them to drag her body seven times around a circle in front of their house, and then to drag her seven times over the soil inside the circle, and if they stayed up all night to watch, in the morning they would have a crop of corn. The boys, however, only cleared a few spots and they only dragged her body over it twice, which is why corn only grows in certain places on the earth. They did sit up all night, though, and in the morning the corn was grown, and still it is grown today, although now it takes half a year.

      In these early days, the plants, the animals, and the people all lived together as friends. As the people multiplied, however, the animals had less room to roam, and they were either slaughtered for food or trampled under the humans' feet. Finally the animals held a council to discuss what to do. The bears experimented with using bows and arrows to fight back, but they concluded that they would have to cut off their claws to use the bows. The deer held a council and decided to send rheumatism to any hunter who killed a deer without asking its pardon for having done so. When a deer is shot by a hunter, the fleet and silent Little Deer, leader of the deer, runs to the blood-stained spot to ask the spirit of the killed deer if the hunter prayed for pardon for his affront. If the answer is no, Little Deer follows the trail of blood and inflicts the hunter with rheumatism so that he is crippled.

      The fish and reptiles likewise met, and resolved that the people would suffer from dreams in which snakes twined about them. The birds and smaller animals and insects all met too, and talked long into the night about how they had suffered from the humans. Eventually they created all sorts of new diseases to afflict humans, which have since become a scourge to the animals' oppressors.

      After this the plants met, and they resolved that something must be done to counteract what the animals had done. That is why so many trees and shrubs and herbs, and even the mosses, provide remedies for diseases. It was thus that medicine first came into the world, to counteract the revenge of the animals.

 

 

 



 

 

James Mooney, 1900, Myths of the Cherokee: Nineteenth Annual Report of the Bureau of American Ethnology for 1897-1898, Part 1, p. 1-576. (J84.SI2.1 pt. 1 1897-98)



      This story is from the Kojiki, the Japanese "Record of Ancient Things". The Kojiki was compiled in the 500s to 700s A.D., at the direction of various emperors intent on standardizing and preserving Japan's mythic history. The Kojiki does not tell the story of the origin of the world and its peoples per se, but it is the story of the origin of Japan and of Japan's aristocratic families.

     

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