Similarities and Differences between Greek, Biblical and Near Eastern Creation Myths - Essay Example

Similarities and Differences between Greek, Biblical and Near Eastern Creation Myths There are at least a dozen 'stories' contained in The Old Testament, as told in Genesis 1 and 2, apart from the Job 26:7-13 fragment and Job 38, which even though not being consistent with each other hold some similarities to Greek and Near Eastern creation myths. In order to ascertain similarities, and even contrasts, between other creation myths vis-à-vis Biblical creation myths, it is important to understand the 'idea of separation', which has been considered as a key component in as far as creation process is concerned. Genesis is replete with the idea of creation. For example, Genesis 1:4 reads, "God saw light was good; and God separated the light from the darkness1,” which is a direct reference to the day and night creation. Genesis 1:6, again, states, “God said, let there be a dome in the midst of the waters2, and let it separate the waters from the waters.” To understand this further the concept of mythology has to be understood first. Essentially, mythology has been seen as 'stories retold' and accepted as a whole thereof. Over centuries, till the modern era, several filtrations have taken place and mythology has begun to be understood as per the needs possessed by human psyche. In the 20th century, theorists like Carl Jung, Sigmund Freud and Nietzsche3 have interpreted and analyzed mythology differently. Bell (2003: 61) has even remarked that mythology, as on date, has drifted into oblivion, sort of lost in antiquity4. Myth, as transmitted from ancient Greece to Near Eastern and modern periods have suffered several iterations, often by subjecting it through philosophical debates that can be termed as myriad. As a result of this numerous interpretive systems have been used to delve deep into it. One curious reference used in the Biblical texts is the term 'in the beginning...' which is indicative of the fact there have been several beginnings before what is thought to be 'a beginning'. This adage has interesting relationships in the creation of myths as referred to in different periods and texts. These intersections make it possible to dig out certain similarities (notwithstanding the contrasts) in Biblical, Greek and Near Eastern creation of myths. The separation themes, as evaluated by Hesiod's Theogony, are thought to have been an accepted aspect of Greek creation of myths. Hesiod has remarked that earth (termed as Gala) was 'separated' from Sky (termed as Ouranos). When the former detached from the latter, earth got separated from heavens5. In Greek creation myths there is a strong mention of a primal substance, which has been named as 'chaotic water'. Genesis' first account reveals the presence of chaotic water at the time of creation. A direct mention of this can be found in Genesis 1:2, which states earth as being 'void', a formless entity, while its deeper parts were covered with darkness. It further states that "a wind from the God swept over the face of waters"6. Tiamat and Apsu, as witnessed in Enuma Elish, are both representative of chaotic water, and both are thought to be points from which the creation has resulted. A interesting point to note here is that despite the texts being abundant with mention of chaotic water, Greek mythology does not refer to it in direct and apparent terms, which is, to some extent, 'made up' by Hesiod's explanation that it was "chaos" that was the first God. Plant (2013) has refereed to this "Chaos" as "a big yawning emptiness'7. There is another common feature that The Biblical creation myths share with Near Eastern and Greek accounts8. It is their cyclical theme. In this regard Boadt (1984:111)9 has made an interesting observation. he states that first three days of creation as given in Genesis corresponds with the next three days. The account explains how on the first day creation of light and darkness finds a parallel on the fourth day in day and night (Holy Bible)10. In the similar fashion the second day's creation of water and sky has a parallel on the fifth day in creation of life on air and sealife11. The pattern continues into third and sixth days12. This theme is also seen in Greek creation and Enuma Elish. However, one point of difference is that except in other mythologies, the Biblical account does not reveal any "violent processes' in these cyclical acts. Experts state that this point is unique. Enuma Elish reveals Ea's overthrowing of Apsu just as Marduk overthrows Tiamat. Hesiod has explained this with reference to Greek mythology and states that Ouranos son Kronis overthrows his father and finally Zeus defeats Kronos13. Similarities can also be established between Biblical, Greek and Near eastern philosophies in relation to the formation of elements of nature and Gods. Genesis credits the formation to the monotheistic God's divine word14. Greek, on the other hand, stated that first acts of creation resulted on account of sexual procreation between Gaia and Chaos. This is also reflected in the Near Eastern philosophy which mention Apsu and Tiamat quoting waters that resulted in the creation. Given these consideration, Biblical creation is the only one that does not refer to procreation. Genesis does not mention any such thing. All three, however, share almost the same nature myths. The Biblical and Greek accounts both share cultic functions. The Greek account talks about 'cultic functions of kingship' and Biblical accounts mention 'the day of rest'15. The striking similarity between the two is the involvement of ritual theories. Scholars as Harris and Platzner have remarked that these etiological theories of myths aim at giving 'a peep into origins'16. All three accounts also exhibit similarities, if not wholly but party, to the creation of humans. The Biblical and Greek accounts show creations of humans as 'an act of divine' since they are brought into existence from divine blood. To verify this, Sproul quotes Biblical text, "blood to bone I form, an original thing, and its name is Man"17. Near Eastern account differs from the Greek and Biblical accounts in the way while the latter consider creation of humans "to portray image of the gods", the former says they are simply meant to serve the gods. Polytheism is the central theme of all creation accounts, except the Biblical one. Greek creation myths attribute the same to the existence of several generations of gods, where each God is supposed to have represented a creation component. One point of similarity, however, is that Biblical accounts refer to trinity within creation. Example can be found in John1:1-4, "In the beginning was the Word [Jesus], and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made." Hebrew bible was written around 1000 BC and was based on monotheistic God. Yahweh, as mentioned in it, is not linked with any origin but in what seems there is a strict male personification to him. On the other hand, Greek creation myths are polytheistic in nature. What stands out commonly between all three is the concept of void and their depiction of peace and harmony in initial periods. For example, Genesis refers to the garden of paradise, which is supposed to be an element borrowed from Sumerian poetry18. Example: “The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed.(Boadt 1984, 119)19” In Enuma Elish, the period of peace is marked by the phase in which Apsu and Tiamat beget children. The conflict follows only when children begin to grow and universe is beset with conflicts. Greek mythology, as mentioned by Hesiod, in Works and Days, remarks on the phase of peace and harmony as this: “And they lived like gods, not a care in their hearts”. Except for this phase, savage violence marks each development in Greek creation. There is also a strange similarity between all three creations of myths; that is either the conflict between gods with each other or conflict between man and God. It is interesting to note how, throughout these accounts, there is a yearning, a tryst with setting up of order that could result in cohesive societies. Apparently there has been a constant threat to disorder during these periods. In Genesis, for example, it is the woman who has been seen to be at the centre of creating a conflict between man and God. Probably this can be attributed to human being's desire to be God-like or specifically persuasion and vanity with which a woman has been bestowed with. That leads the discussion to the presence of evil, or how it came into being and their journey together to Eden and subsequent labour and toil on earth. This conflict between man and God is seen as the point from where the sufferings of the human begin20. The commonality also reflects in the misogynistic and patriarchal elements in these myths. Though a remarkable difference is that God of Genesis is unlike the one referred to in Greek and Near Eastern myths. The former is more interested with humanity of which 'he is the creator'. This God has to be contended with what he has created. In Hebrew creation mythology, thus, humanity is both intent and culmination of Genesis. Genesis portrays creation of humanity as the climax. Reference to this can be found where genesis quotes that 'man of the dust of ground' was formed by the Lord God and upon formation breath of life was instilled into his nostrils. It has further states that God gives man responsibility and dominion on the earth and makes him his own image. He provides him capability to attain happiness and gives him freedom of choice. Similar sentiment is echoed in Enuma Elish, which quotes man having been created from 'the blood of' Tiamat’s second consort named Kingu. The quote referring to this says that mankind was fashioned out of his blood, subsequent to which God Ea 'imposed the service'. In the same light Hesoid's Theogony, while explaining creation and humanity, mentions 'mortal man' to establish Titan's myth21. Most of the ancient concepts of myth in Biblical, Greek and Near Eastern societies revolve around human existence’s difficult aspects pervaded by death, defeat and despair. They are not only etiological in content but also demonstrate 'charter myths' focusing on unifying dispersed populations and validating authority. If this discussion is viewed in that context, then it can be said that all myths emerge from an abyss and all are centred on a human being's quest to be God-like. The resulting defeat that is met to them forms the basic creation myths' basic elements22. In the process of evaluation it emerges though that little differences crop up between Greek, Biblical and Near Eastern accounts of creation myths. Read More