Do Creation and Flood Myths Found World Wide Have a Common Origin?
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Truth Behind Noah's Deluge
Geography within a Historical Myth – Truth behind Noah’s Deluge Dr. Saswati Roy Assistant Professor, Sarsuna College, Calcutta University Prof. Malay Mukhopadhyay Former Head of the Geography Department Visva Bharati, Santiniketan Myths about great floods Mexico • There are a large number of Mesoamerican flood myths like the Nahua (central Mexico), Tarahumara (Northern Mexico), Michoacan (Mexico), Cora (east of the Huichols), Totonac (east of Mexico), Aztec Flood Myth and others. The great Maya civilization also have documentation of such a mythical flood. India • Satyavrata, the 7th Manu considered the first king to rule this earth, who saved mankind from the great flood — after being warned of it by the Matsya avatar of Vishnu, who had also advised him to build a giant boat. China • We can see those elements in the Chinese myth where Gong Gong, so ordered by the head of the gods, created a flood as a punishment for human misbehavior. It lasted 22 years, until the hero started to dam the waters. The hero was killed for this act, but from his corpse sprang a son who finished his father's project. Rome • The Greco-Roman story, recounted by Ovid, is another tale of collusion among the gods to punish evil humanity. Jupiter persuaded Neptune to flood all the earth except for the summit of Mt. Parnassus. THE MYTHICAL NOAH’S FLOOD The story most familiar to many people is the biblical account of Noah and his ark. Genesis (A chapter in Old Testament) tells how “God saw that the wickedness of man was great” and decided to destroy all of creation. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
Ex Ovo Omnia: Where Does the Balto-Finnic Cosmogony Originate? the Etiology of an Etiology
Oral Tradition, 15/1 (2000): 145-158 Ex Ovo Omnia: Where Does the Balto-Finnic Cosmogony Originate? The Etiology of an Etiology Ülo Valk The idea that the cosmos was born from several eggs laid by a bird is found in the oldest Balto-Finnic myths that have been preserved thanks to the conservative form of runo song. Different versions of the Balto-Finnic creation song were known among the Estonians, the Finns of Ingria, the Votes, and the Karelians.1 The Karelian songs were used by Elias Lönnrot in devising his redaction of the myth in the beginning of the epic Kalevala. Mythical thinking is concerned with questions about the origin of the world and its phenomena; etiologies provide the means to discover and transmit these secrets and to hold magical power over everything. The “quest for origins” has also determined the research interests of generations of scholars employing a diachronic approach. The evolutionist school has tried to reconstruct the primary forms of religion, while the structuralist school of folklore has attempted to discover the basic structures that lie latent behind the narrative surface. The etymologies of Max Müller were aimed at explaining the origin of myths; the geographic-historical or Finnish school once aimed at establishing the archetypes of different items of folklore. That endeavor to elucidate the primary forms and origins of phenomena as the main focus of scholarship can be seen as an expression of neo-mythical thinking. It has become clear that the etiological approach provides too narrow a frame for scholarship, since it cannot explain the meanings of folklore for tradition-bearers themselves, the processes of its transmission in a society, and other aspects that require synchronic interpretation. -
SCIENTISTS Second Edition
the cambridge dictionary of SCIENTISTS second edition David, Ian, John & Margaret Millar PUBLISHED BY THE PRESS SYNDICATE OF THE UNIVERSITY OF CAMBRIDGE The Pitt Building, Trumpington Street, Cambridge, United Kingdom CAMBRIDGE UNIVERSITY PRESS The Edinburgh Building, Cambridge CB2 2RU, UK 40 West 20th Street, New York, NY 10011–4211, USA 477 Williamstown Road, Port Melbourne, VIC 3207, Australia Ruiz de Alarcón 13, 28014 Madrid, Spain Dock House, The Waterfront, Cape Town 8001, South Africa http://www.cambridge.org © David Millar, Ian Millar, John Millar, Margaret Millar 1996, 2002 This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1996 Second edition 2002 Printed in the United Kingdom at the University Press, Cambridge Typeface Swift 8/9 pt System Quark XPress A catalogue record for this book is available from the British Library Library of Congress Cataloguing in Publication data The Cambridge dictionary of scientists/David Millar . [et al.]. p. cm. Includes index. ISBN 0-521-80602-X (hardback). – ISBN 0-521-00062-9 (paperback) 1. Scientists–Biography–Dictionaries. 2. Science–History. I. Millar, David. Q141.C128 1996 509.2’2–dc20 95-38471 CIP ISBN 0 521 80602 X hardback ISBN 0 521 00062 9 paperback Contents List of Panels vi About the Authors viii Preface to the Second Edition ix Preface to the First Edition x Symbols and Conventions xi A–Z -
Darren Aronofsky's Noah (2014) As an Environmental Cinematic Midrash Lila Moore Zefat Academic College & Cybernetic Futures Institute, [email protected]
Journal of Religion & Film Volume 22 Article 35 Issue 1 April 2018 3-30-2018 Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash Lila Moore Zefat Academic College & Cybernetic Futures Institute, [email protected] Marianna Ruah-Midbar Shapiro Zefat Academic College & Schechter Institute of Jewish Studies, [email protected] Recommended Citation Moore, Lila and Ruah-Midbar Shapiro, Marianna (2018) "Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash," Journal of Religion & Film: Vol. 22 : Iss. 1 , Article 35. Available at: https://digitalcommons.unomaha.edu/jrf/vol22/iss1/35 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash Abstract This article proposes an interpretative study of Daren Aronofsky and Ari Handel's film Noah (2014). Our main assertion is that the film attempts to present a contemporary interpretation of the biblical flood ts ory by incorporating values and urgent issues of the 21st century Western society, such as environmentalism, fundamentalism and eco-feminism. The ap per details various traditions that serve as inspirations to the filmmakers in the re-telling of the flood ym th, and elaborates on the midrashic traditions that were intertwined – or else omitted – in the process of creating the innovative cinematic midrash. It also points to the psychologization of God in the film and its theological implications. -
How the World Was Made a Cheyenne Creation Myth
How the World Was Made A Cheyenne Creation Myth At the beginning of time, there was nothing but darkness. Maheo the All Spirit lived alone in this darkness. He was tired of the dark—there was nothing to see and nothing to hear. Maheo was very powerful and he decided to use his power to create the world. Maheo created water in the form of a great salty lake and decided that all life would come from this water. At first, he made animals that swim in the water like fish. Next, Maheo created the sand at the bottom of the giant salty lake. Then he created bottom-feeding creatures like snails, lobsters, and mussels to live on that sand. 1 © 2018 Reading Is Fundamental • Content and art created by Simone Ribke How the World Was Made Next, Maheo made animals that live on the water. These included many types of birds such as geese, terns, loons, and ducks. Maheo delighted to hear their wings flapping and their feet splashing on the water. But Maheo could only hear them, he could not see them. “I would like to see the things I created,” Maheo said to himself. So Maheo created light and delighted in seeing all the fish swimming in the water and all the birds swimming on the water. “How beautiful,” Maheo said to himself, for he was truly amazed by his creations. Soon, a goose called out to Maheo: “Great Maheo, thank you for making this wonderful world. We are so happy, but the birds are not fish. -
The Story of Noah and Other Flood Narratives
The Story of Noah and Other Flood Narratives The biblical story of Noah and the Great Flood (see Genesis 6:5—8:22) offers one of the best biblical examples of modern scholarly analysis put to use. Because many other ancient Middle East cultures had flood stories, scholars can easily use source criticism to evaluate the similarities and differences of the biblical Flood story with the flood stories of Israel’s neighbors. And because the biblical Flood story has clear signs of the redacting (combining) of the Yahwist (J) and Priestly (P) sources, scholars can use redaction criticism to separate these two sources and learn about the peculiarities of each original source and the motives of the Israelite editor who combined them. The Biblical Flood Story Versus Other Ancient Flood Stories The two flood stories of the ancient Middle East that most resemble the biblical Flood story are the Babylonian flood myth, Atrahasis, and the Sumerian flood myth on Tablet XI of the Epic of Gilgamesh. In Atrahasis, the flood is the result of a quarrel among the gods. This leads to the god Enlil proposing to destroy all humans with a flood (because they were too noisy). The god Enki arranges for the man Atrahasis to overhear him talk about the flood, so Atrahasis builds an ark and escapes the flood with his family and animals. The gods are later sorry they destroyed humanity, because they lost their source of free labor! The Epic of Gilgamesh is similar to the flood story in Atrahasis, probably because the two stories have a common ancestry. -
Every Creation Story
Every Creation Story Creation from chaos Chaos (cosmogony) Enûma Eliš (Babylonian creation myth) Genesis creation myth (Judaism, Christianity and Islam) Greek cosmogonical myth Jamshid Korean creation narratives Kumulipo Leviathan (Book of Job 38–41 creation myth) Mandé creation myth Pangu Raven in Creation Serer creation myth Sumerian creation myth Tungusic creation myth Unkulunkulu Väinämöinen Viracocha Earth diver Earth-diver Ainu creation myth Cherokee creation myth Iroquois creation myth Väinämöinen Yoruba creation myth Ob-Ugric creation myth Emergence Emergence Hopi creation myth Maya creation of the world myth Diné Bahaneʼ (Navajo) Zuni creation myth ( creation of self ) Ex nihilo Debate between sheep and grain Barton cylinder Ancient Egyptian creation myths Kabezya-Mpungu Māori myths Mbombo Ngai Popol Vuh World parent World parent Coatlicue Enûma Eliš Greek cosmogonical myth Greek cosmogonical myth Heliopolis creation myth Hiranyagarbha creation myth Kumulipo Rangi and Papa Völuspá Divine twins Divine twins Proto-Indo-European creation myths Regional Africa Ancient Egyptian creation myths Fon creation myth Kaang creation story (Bushmen) Kintu myth (Bugandan) Mandé creation myth Mbombo (Kuba, Bakuba or Bushongo/Boshongo) Ngai (Kamba, Kikuyu and Maasai ) Serer creation myth (cosmogony of the Serer people of Senegal, the Gambia and Mauritania) Unkulunkulu (Zulu) Yoruba creation Americas Mesoamerica Coatlicue (Aztec) Maya creation of the world myth Popol Vuh (Quiché Mayan) Mid North America Anishinaabeg creation stories Cherokee creation -
Narayana - Wikipedia
10. 10. 2019 Narayana - Wikipedia Narayana Narayana (Sanskrit: , IAST: Nārāyaṇa) is known as one who is in नारायण Narayana yogic slumber on the celestial waters, referring to Lord Maha Vishnu. He is also known as the "Purusha" and is considered Supreme being in नारायण Vaishnavism. According to the Bhagavat Gita, he is also the "Guru of the Universe". The Bhagavata Purana declares Narayana as the Supreme Personality Godhead who engages in the creation of 14 worlds within the universe as Brahma when he deliberately accepts rajas guna, himself sustains, maintains and preserves the universe as Vishnu by accepting sattva guna. Narayana himself annihilates the universe at the end of maha-kalpa as Kalagni Rudra when he accepts tamas guna. According to the Bhagavata Purana, Narayana Sukta, and Narayana Upanishad from the Vedas, he is the ultimate soul. According to Madhvacharya, Narayana is one of the five Vyuhas of Vishnu, which are cosmic emanations of God in contrast to his incarnate avatars. Bryant, Edwin F., Krishna: a Sourcebook. p.359 "Madhvacharya separates Vishnu’s manifestations into two groups: Vishnu’s vyuhas (emanations) and His avataras (incarnations). The Vyuhas have their basis in the A depiction of Lord Narayana at Pancharatras, a sectarian text that was accepted as authoritative by both Badami cave temples the Vishishtadvaita and Dvaita schools of Vedanta. They are mechanisms Affiliation Adi Narayana by which the universe is ordered, was created, and evolves. According to Abode Vaikuntha Madhvacharya, Vishnu has five vyuhas, named Narayana, Vasudeva, Sankarshana, Pradyumna and Aniruddha, which evolve one after the other Mantra ॐ नमो: नारायण in the development of the universe. -
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha By Jack Ford, University College London Love In every constitution of things Gives herself to all things the most cohesive bond is the Most excellent in the depths, construction of love… the one And above the stars bond of society holding every- Cherishing all… thing in an indissoluble knot. (Hildegard of Bingen, Antiphon for Divine Love)1 (Hermann of Carinthia, De Essentiis)2 Introduction12 things is achieved by love which rules the earth and the seas, and commands the heavens,” exclaims Lady Philosophy, in Troughout the Middle Ages love possessed an exalted the Roman statesman Boethius’ (c.476-526) Consolations status in regard to the cosmos. In a tradition stretching of Philosophy.3 Writing at the end of a great Neoplatonic back to Plato and culminating in Dante’s Divine Comedy, tradition, Boethius was naturally heavily infuenced love was synonymous with an expression of divine power. by Platonic cosmology. It is indeed from Plato’s own In numerous cosmological works, love was believed to cosmological myth, the Timaeus, where we fnd the initial constitute the glue and structure of the universe, and idea of the World-Soul: the soul of the world that Timaeus was employed among the Christian Neoplatonists of the tells Socrates “is interfused everywhere from the center twelfth century as a virtual synonym for the Platonic to the circumference of heaven,” and the same World- World-Soul (anima mundi), the force which emanated Soul which Hildegard and Hermann identify with God’s from the Godhead and fused the macrocosm (the planets, force and power that sustains the cosmos with his love for fxed stars of the frmament, and Empyrean heaven) to creation.4 the microcosm (the terrestrial earth and man) in cosmic Perhaps the greatest fgure to make love synonymous harmony. -
Comparative World Mythology
Comparative World Mythology Harriet Schlueter INTRODUCTION The high school where I teach is in the process of a transformation. It was once a predominantly white school with a high number of graduates going to four-year colleges on academic scholarships. In the past fifteen years, the focus has changed. Discipline relegates academics to the back seat. Many of our students come from lower income families and must work to make ends meet at home. They are happy to get the 70 they need for passing rather than strive for a higher grade because they do not have the time to do their homework. Many of the parents do not encourage the students in the way that is a teacher's dream. Most of the motivation comes from the students themselves or from the teachers. Few students have access to computers, books, magazines, or encyclopedias. The school also does not have adequate facilities to accommodate an entire classroom set aside to have one computer per student with a working printer. The only classrooms with a "class set" of computers are the computer labs. This makes it difficult to use the Internet as the powerful teaching and research tool it could be. Also, the library in my school has very few recent books on mythology. Some of the books even date back to the 1930's. Because the students do not have much time once they leave school to work on their projects, I have set up a unit that takes place in the classroom. It combines both group work and individual work. -
Creation Myth Pathfinder English 9 Mrs. Golden Academic Year 2006-2007
CREATION MYTH PATHFINDER ENGLISH 9 MRS. GOLDEN ACADEMIC YEAR 2006-2007 Quite a bit of information about the creation myths of many cultures was found by searching Facts on File, Ancient History Database and The American Indian Database. The Following websites have been identified as ones that should be helpful in your search for information on the various Creation Myths. Some annotation has been included to assist you. Remember to ask Mrs. Pennell for the location of print sources when you visit the library. International Association of Intercultural Education: The mythic journeys sites that follow are from a collection by the above association. They are described as follows: A Flash-animated exploration of the culture’s beliefs about how the world and human life were created. Includes overviews of the particular culture and the pantheon of gods, along with a list of suggested exercises. Part of a larger site that examines stories about creation told by living faith traditions as well as those that have passed into history. An excellent site for learning how people from different cultures view their origins or for any comparative study of world religions. Norse Creation http://mythicjourneys.org/bigmyth/myths/english/2_norse_full.htm Chinese Creation http://mythicjourneys.org/bigmyth/myths/english/2_chinese_full.htm And also for China: http://www.windows.ucar.edu/cgi-bin/tour.cgi?link=/mythology/china_culture.html Mayan Creation http://mythicjourneys.org/bigmyth/myths/english/2_maya_full.htm Egyptian Creation http://mythicjourneys.org/bigmyth/myths/english/2_egyptian_full.htm