Category: Creation Myth

Introduction

This paper presents theories of myths and its application to creation myths. It is important to understand that mythology is among the oldest area of study ventured into by enthusiastic scholars. Through time, man has been searching for answers to how the world and its content or rather mankind was created. 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 change in approach to life.

Myths

Scott (2004) mentioned that ‘myth’ which is an English word was derived from Greek word ‘Mythos’. In his study, Scott (2004) stated that the Greek word meant ‘divinely inspired’. However the word ‘myth’ has been a subject for debate by many philosophers and theologians. Plato in 300BCE compared the term myth with deceit while Hesoid, 700BCE, explained the term myth as having emanated from the divine.

Stakeholders in early Catholic Church weighed the ‘sham’ gods of the Greek against Jesus. This comparison entailed use of euhemerism. The subsequent effect was emergence of new tales in a bid to illustrate the dominance of Christian theologies over the Greeks’ unbelievable anecdote. These early perception of myths may have contributed to the present definition of the society with reference to culture.

An example is African maasai whose culture is defined by the practice of pastoral farming. Human psychology, language, environment and historical factors are some of the specifics used to explore myths. Scott (2004) agrees that the context i.e. the tale and its impact on the general public, is critical in understanding the actual meaning of a myth.

Theories of myth

In a nutshell, the following theories are relevant in a quest to understand myths. These were pointed out in a study by Scott (2004) and include, ‘rational, functional, structural, and psychological myth theory’. While rational theory focused on myths as an agent meant to clarify events and forces, functional theory simply explained the role of myths in controlling the society. Psychological theory is specific on myths as having its roots in human feelings.

Rational theory

As introduced earlier, rational theory explicates that myths were meant to instill in people an understanding of natural events and forces taking place on a daily basis.

In this case, the daily experiences (like rain, winds, and nature in general) are better explained by myths. The theory emphasizes that gods and goddesses play a significant role in manipulating natural world. A myth on creation, which expounds on how man came into being falls under rational theory.

Creation myth further specifies the components and procedures employed by gods and goddesses in creating man and the world at large. Although the nature of man is seen to take a natural path, myth on creation is specific on the role played by gods in bringing man to existence. The bible is one of the guides exploring on the nature of man.

Functional theory

This theory states the responsibility of myths in disseminating knowledge on morals and societal norms. As a result, a myth shapes the society by elaborating on a recommended course of action i.e. the difference between right and wrong. According to the theory any misdeed has its consequences.

To control and ensure that the society was stable, myths were captured. An example of a functional myth is a tale of the Good Samaritan featured in the bible. This tale educates the young generation on the definition of a good neighbor and its benefits. This has the end result of building a regular society. From this example, functional theory considers the wider view of the world and the description of good character in a society.

Structural theory

The theory lays emphasis on the role of myths in bringing together conflicting sides. In a study by Scott (2004), a myth arbitrates disagreeing essentials of a society and general life. Disagreements exist because of dual pattern in life. A bad thing can be deduced because of the ability to point out a good one.

In other words, there exist two sides of a coin; love and hate, right and wrong etc. Structuralism therefore settles down these disparities by way of making numerous references while putting together varied view points to settle on a widely accepted norm. The nature of man and their minds plays a role in forming such acceptable patterns in a society consequently resolving inconsistencies.

Creation myths to explain the theories

This myth describes the viewpoint of a culture on how their nature came into being. The myth captures the use of imagery in expressing the position held by man. Media used in delivery of the content is oral. African maasai perceives the creator of mankind to be Enkai who gave their father a stick.

This is evident in the present culture where maasai herds domestic animals. The myth has some truth in it having exploited the rational theory. In India, Buddha maintains that man should not question the origin of life since it can cause madness but focus on gaining enlightenment which will save man from suffering. The basis of the argument is on the parable of the poison arrow. From this teaching, man should not question the origin of life but concentrate on shaping life.

Conclusion

Structuralism, functionalism and rationalism theories are pertinent as man continuously search for insight into environment and human interaction. Rational theory explains the reasons behind the natural events like rain and drought. On the other hand structuralism expounds on the role of myths in settling contentious issues by forming agreeable patterns. Finally, functional theory points out the role of myths in maintenance of peace and order by recommending good morals and norms.

Reference

Scott, L., & McClure, M. (2004). Myth & knowing: An introduction to world mythology. New York: McGraw Hill.

Myths can be discussed as the important elements of each culture because ancient people expressed their vision of the world and its laws in the form of mythological stories as the attempt to explain the unfamiliar objects and processes.

Thus, myths included the description of the processes which nature was rather difficult to be understood by the ancient people. That is why, a lot of myths which are presented in different cultures are based on the similar topics, but the details of the myth can be various.

From this point, the theme of the world creation is one of the most popular topics of myths, and the creation myth is typical for different cultures.

To understand the significance of the creation story for different cultures and explore the particular features of the myth, it is necessary to focus on the Mesopotamian myth known as the Enuma Elish, on the Pelasgian myth characteristic for the Greek culture, and on the Egyptian myth about Atum.

Although the Mesopotamian, Egyptian, and Greek cultures developed their own mythological stories based on the topic of the world creation, these myths have a lot of similarities which accentuate the common form of the creation myth and its significance for different cultures.

The problem of the world’s beginnings is one of the most controversial points for the discussion today. Furthermore, it is the central idea of many ancient myths. According to Murtagh, “at the foundation of nearly every culture is a creation myth that explains how the wonders of the earth came to be” (Murtagh).

The ancient people could not understand the world processes and explained them with the help of mythological imagery. Different cultures used their own approaches to explaining the birth of the Universe, but the basic aspects of the process are similar because they depend on the people’s beliefs, values, and expectations.

According to people’s visions, the world can have its origin from the chaos or water, and the myths where the earth emerges out of water are known as diver myths (Murtagh). For instance, the story of creating the world out of water as a result of the struggle with the chaos is depicted in the Mesopotamian Enuma Elish.

The role of the water and chaos is also significant for the Pelasgian creation myth. Furthermore, the watery chaos Nu is accentuated in the Egyptian creation myth as the roots of the Universe.

The role of water in the creation stories can be explained with references to the role of water in the ancient people’s everyday life as it was in Egypt or in the Mesopotamian territories.

Nevertheless, it is possible to determine various actors as the world creators in different cultures. It is stated in the Enuma Elish that the Universe was organized as a result of the struggle between the body of water Tiamat who lost her husband Apsu and the god Marduk (“The Babylonian Creation Story”).

The bodies of water have definite gender features, and they are perceived as the god and the goddess. When Marduk killed Tiamat in the struggle for superiority, the heavens and the earth were made from her body. Thus, it is possible to speak about the origin of the Universe from the water body of Tiamat.

In the Pelasgian creation myth, the main actors are Eurymone and Ophion, and the major symbol is the Cosmic Egg after breaking which the Universe was made (“Greek Creation Story”). The Egyptians focused on their sun-god Ra or Atum and his children as the gods creating the world (Hagin).

In spite of the fact different gods and creators of the world depicted in various creation myths have different names and characteristics, there are a lot of similar features in their portraying. The Enuma Elish and the Pelasgian creation myth are similar in depicting female powers of Tiamat and Eurymone known as the Goddess of All Things.

According to the Enuma Elish, the world was made out of Tiamat, and Eurymone who was born from the chaos divided the water and heavens to dance on the sea waves in the Pelasgian myth.

In the Egyptian creation myth, the accents are made on the role of male gods, but the goddess Tefnut as the daughter of Atum plays the important role in creating the other gods.

It is necessary to pay attention to the fact that those myths the central idea of which is to present the story of the Universe creation include definite elements which are typical for all the myths on the topic.

The creation myth should include not only the mentioned images of the world’s creators and describe the process of creating the earth and sky but also present the processes of creating the other gods and the man.

Moreover, the Universe can be created by the definite god who is alone as it is in the story about Atum, by the god with assistants or by the active and passive creators as it is in the myth about Eurynome, or as a result of the gods’ struggle as it is in the Enuma Elish. From this point, the processes of creating the earth and sky, the gods and the man can be discussed as the mythemes of creation stories.

The water and the chaos are two important symbols which are used in all the studied myths as the source for the other parts of the Universe. However, the birth of the man is the next important mytheme. According to the Mesopotamian myth Enuma Elish, people are created from the blood of Kingu, the henchman of Tiamat.

It is stated in the Pelasgian creation myth that the first man is made from the dust of Arcadia. The usage of dust or dirt as the source for creating the man is typical for many myths and religious traditions. Nevertheless, the Egyptians were inclined to think that the first man was made out of Atum’s tears of joy when the Universe was created.

However, there are similar stories about the birth of new gods. According to the Enuma Elish, there were several gods, and they fought with each other before the Universe was created, but the emergence of gods in the Egyptian and Greek traditions is a result of the main gods’ unions.

Thus, Shu and Tefnut became the parents of Geb and Nut who became the parents of the other gods in relation to the Egyptian myth. Moreover, Eurynome gave the birth to Eros, also known as Protagonus or ‘firstborn’, and then to the seven Powers which also became the gods (“Greek Creation Story”).

Those myths which are based on the topic of the world creation have a lot of specific details characteristic for different cultures, but there are many similarities in the basic symbols of these myths.

The specific details accentuate the uniqueness of the cultures and the particular features of the people’s interpretation of the world with references to the geographical and social characteristics. The similar aspects which are depicted in the myths with the help of certain symbols stress the importance of the topic for all the cultures and its universal character.

Works Cited

Greek Creation Story. n.d. Web.

Hagin, Stephen. Egyptian Creation Stories. n.d. Web.

Murtagh, Lindsey. Common Elements in Creation Myths. n.d. Web.

The Babylonian Creation Story (Enuma Elish). n.d. Web.

Introduction

People worldwide are usually held up in debates revolving around the issue of belief in myths and mythology, and up to now the issue of myths still mystifies and baffles many, and continues to be mysterious on how it influences individual’s lives globally. The main sides of the debate are those in favor of myths (traditional cultural theorists), and those against myths (modern scientists). Many hold strong believes on myths and how they(the myths) dictate their lives, while others criticizing myths to be typical traditional ways of thinking which have been overtaken by the modernized lateral thinking, which are complemented with scientific justifications on explaining a certain phenomenon. Parker, n.d attempted to give a succinct meaning of a myth as a typical story usually sacred, aiming at giving an explanation or a basis to justify why a certain event occurs or happens. The phenomenon usually being a natural event or a practice based on a certain people’s culture. The traditional mythology usually revolved around heroes as well as the workings of gods.

Thesis Statement

In my opinion, mythology and myths resides in every human being’s mind, in thoughts either consciously or unconsciously, and even though modern scientists deny the fact, at some extend they are unable to scientifically justify some phenomena in life, like the origin of life.

The modern myth

The modern myth distinct itself from the traditional perspective in that it is more supported by religious faiths as well as some scientific bases, but not always (Walters, n.d).In North America like any other region of the world, myths were and are usually associated in the explanation of various phenomena. Among these myths, majority revolve on the issue of man’s originality, a supreme power above all, land, spiritual forces as well as cultural events such as ceremonial practices. For instance the native Indians of the northern woodlands of the United States of America hold mythic thoughts in almost every aspect of life (Seneca History, n.d). According to these people, the issue of power mythically dictates other phenomena such as life, seasons, originality of man and the earth the linkage between the living human beings and their ancestors and spirits (Donald-Grim, 2005).

The creation myth by the Seneca Indians

The Seneca Indians in North America believed on the existence of different worlds and other celestial bodies. In one of these worlds, there existed a supreme person who was the chief of the world. The floatation and movements of this world were commanded by this great chief. This world had a great celestial tree, and onetime in his sleep, a dream ordered him to uproot it to appease his spirits The chief’s anger provoked by his wife’s dissatisfaction during the uprooting of the tree led to her expulsion from the celestial world, which led to her fall into another world under the celestial world which was full of water and creatures. All the creatures then decided to seek way to the bottom with the aim of making a new world for the woman. It’s from this point that a creature called Muskrat found the bottom by his nose where after touching the bottom, the earth was formed.

This myth attempts to explain the origin of the land or the earth by the Seneca people, and like many other myths on the issue of the originality of land, these people held to the believe that there existed a supreme being with powers to command everything residing below it. Their believe that there were other celestial bodies around earth, is fact which can be justified scientifically. This myth is in line with many believers in the modern world that some being somewhere which is more powerful than all is responsible. This myth has greatly shaped people’s values especially in the theological aspect of life. For instance Christians and Muslims hold to the believe that the earth was created by a certain being whom they refer to as God and Allah respectively. The myth influences people’s theological faiths as well as modeling their worshiping practices and other values dictated by this believe of the sacred most high being. Such values are like respect to everything created by this being, which in turn implies respect to the people around an individual. The social impact of respect is evidenced in a peaceful society void of crimes and all other social misconducts (Parker, n.d).

Conclusion

In a traditional perspective, myths were among some ways of explaining and justifying events and even though some lacked scientific justification, most of them were aimed at cultivating important values such as respect of life in the society. Myths dictate every thought in individuals either consciously or unconsciously, and even though some people try to criticize myths, it is evident that there is a deeper meaning in myths and this should not be eroded by the modern lateral thinking in modern human beings. Therefore myths should be adopted in a modernized way and complimented with scientific processes if applicable, otherwise they should be geared in reinforcing people’s positive believe.

References

Donald, John & Grim, John (2005). North American Indians: Indians of the Northeast Woodlands. Encyclopedia of Religion, Vol. 10.(2nd ed). Pp6679-6688.

Parker, Arthur, Seneca Myths and Folk Tales. 2009. Web.

Seneca Indian Tribe History. 2009. Web.

Walters, Samuel, Lost In Faith and Science – Modern Myth. 2009. Web.

According to Hindu Creation Myth, Brahma is the divine creator of the world, as well as other things in the universe. However, different views on how actually the creation process occurred. The most famous one is recounted in the Vedas. The sacred book runs, “all living creatures were made from the ghee (purified buter) that came from Purusha” (Gibson and Wootten 48).

Thus, parts of Purusha’s body were used to create different objects of the universe. Navel was used to create the earth’s atmosphere, the head was used to create the havens, the earth was made up of his feet and the sky was made up of his ears. Purusha was also responsible for creating the four varnas of Indivian society – the Brahmis, which came from Purusha’s mouth, the Kshatriyas coming from his arms, the Vaishyas that came from his thighs, and, finally, Shudras coming from Purusha’s feet.

The story of Hindu creation myths differs from Ancient Greek creation myths in a number of facts, including the beginning of the world, and some elements of the creation of the living creatures. The divinity creation also has certain tangible discrepancies.

As per the beginning of the world, the Hindu world creation starts with the God Brahma who initiated the beginning of the universe: “Hindus believe that God, in the form of Brahma, is the creator of the universe and everything in it” (Gibson and Wootten 48). Unlike the Indian version, the Greek world begins with “an emptiness called Chaos – the yawning gap” (Martin 23).

With regard to these creation myths, significant difference lies in using nothingness as the beginning in Greek myths, which is absent in the Indian legends. In contrast, Indians focus on the divine origins of the world which produced all creatures whereas Greeks refer to emptiness which created divinity.

In Hinduism, there was one creature that gave life to all living beings on earth. It has been torn apart to form water, earth, atmosphere, and various social layers of people.

In such a way, Hindu myths prove the divine origin of all people, including all varnas. Unlike Hindu, Greek mythology provides an account of creating divine and mythological creations where there is no place for human beings: “Earth brought forth Ouranos, the Sky, to be her cover and protector and a place for the blessed gods” (Martin 23).

In Greek mythology, however, includes humans at the end of creation, which underlines the emergent hierarchy with gods at the top and humans in the bottom. However, both myths prove the divine origin of all human beings on the planet.

There are different concepts of evil origins on Earth with regard to Greek and Hindu mythology. In particulars, Greek myths show “…there is not principle of evil … but Greek tales acknowledge that there are all sorts of bad influences and misfortunes in the world, including the shortness of human life” (Martin 21). In Hinduism, evil is presented as an opposition to good: “Hindus believe that Vishni is the preserver of the universe and protects the world from evil” (Gibson and Wootten 16).

In conclusion, despite the divergence in creation mythology represented by Greeks and Hindus, there are certain similar points which provide a solid basis to explore the origins of the world. This is of particular concern to the analysis of divinity creation, human beings creation, and conception of evil in ancient world.

Works Cited

Gibson, Lynne, and Pat Wootten. Hinduism. US: Heinenmann, 2002, Print.

Martin, Richard. Myths of Ancient Greeks. US: New American Library, 2003. Print.

Ovid’s (Publius Ovidius Naso) Metamorphoses is a set of poems based on Greek and Roman myths that appeared in the Golden Age of Latin Literature and for centuries served as an inspiration for many writers from different countries. Metamorphoses is a complex profound work that has become a brilliant example of classical immortal literature of European civilization.

In this paper I am going to compare and contrast three versions of the creation of the world: the Greek one presented in the first chapter of Ovid’s Metamorphoses and two Indian myths of the beginning of the world about Brahma and Purusha. Ovid’s myth of world creation and two Hindu myths of the origin of the world reveal that the world and the universe were created by some supreme God, different in each culture, who emerged out of chaos in Ovid’s version and out of ocean in Hindu myth about Brahma, meaning that everything was derived from emptiness. Another Indian myth states that the world was created out of the body of a sacred man Purusha sacrificed by the Gods.

In diverse India several creation myths existed that explained the beginning of the world differently “ranging from familiar themes such as dismembered giants and magical eggs to the most delicately expressed doubts as to the possibility of knowledge on such a matter” (Solodow 5).

It is necessary to point out that as far as the myths are concerned, they are considered to be “an essential means of posing and clarifying the questions of human existence” in ancient times (Solodow 7).

Metamorphoses include fifteen chapters that concern “human beings whose bodies are changed into various new forms, into animals, trees, rocks, birds, springs, flowers, constellations, insects, reptiles, and so on” (Solodow 6). Ovid defines the book from the very beginning: “”I want to speak about bodies changed into new forms” (Ovid 30). Ovid commences with the description of the creation of the world touching every age and events that has taken place.

Three variants of the origin of the world I am going to compare have both similarities and discrepancies. In fact, all the creation myths have some motives common for every culture.

Ovid’s myth of the creation of the world comprises the creation of the earth, skies, living creature, the development of their life with gods and the events that preceded gods’ departure to heaven. Thus, Ovid describes the creation of the world that emerged out of chaos and emptiness: “Before land and was and sea – before air and sky arched over all, all Nature was all chaos, The rounded body of all things in one, the living elements at war with lifelessness; No God, no Titan shone from the sky or sea” (Ovid 30).

Similar to Ovid’s story, Indian myth of the god Brahma describes the origin of the world as coming from emptiness: “Before time began there was no heaven, no earth and no space between. A vast dark ocean washed upon the shores of nothingness and licked the edges of night” (Leeming 142). It is clearly seen that these myths are similar in that they identify the beginning of the world that comes from emptiness. However, in Indian myth the chaos of Greek myth is substituted for peaceful and silent waters of the ocean where the god Vishnu slept.

In Ovid’s version the God of Nature gave birth to the world when he “calmed the elements: Land fell away from the sky and sea from the land, and aether drew away from the cloud and rain” (Ovid 31). Similar to Hindu myth of Brahma, God creates everything: universe, earth, elements of nature, nature itself. Ovid presents a very detailed picture: “At God’s touch, lakes, springs, dancing waterfalls streamed downhill into valleys, waters glancing through rocks, grass and wild-flowered meadows; some ran their silver courses underground, others raced into seas and broader Ocean” (Ovid 32). It should be emphasized that the world is created by the separation of the Earth from sky.

Compared to Ovid’s myth, Indian myth of Brahma comprises a lot of similarities. One obvious similarity is that The Vishnu’s servant, the God Brahma, in Hindu myth also comes to create the world. Brahma appeared from a lotus flower that he broke into three parts and tossed while in Ovid’s myth the God of Nature used no additional materials. In Hindu myth the first part was heaven, the second was the earth, and the last one was the skies, similar to Ovid’s version of the world creation. Then Brahma set out to create nature, mountains and rivers, trees and flowers, animals and birds. In addition, Brahma taught the creatures how to see, feel, smell, and hear. As soon as the god finished, the world was created.

Brahma also gave birth to creatures that in their turn were the forefathers of people. It is noteworthy that these creatures appeared not from the body of Brahma but out of his mind. Contrary to this myth in Ovid’s version people were created directly in their human form and had no forefathers. The core idea of this myth is the recreation of substance in every new god, i.e. Brahma is derived from Vishnu, people from Brahma.

Ovid’s God of Nature also creates people, to be precise, a man. Contrary to the Hindu myth, Ovid tells that a man was created “from the living fluid” of the god (Ovid 35). Contrary to the myth about Brahma in Ovid’s version people were created directly in their human form and had no forefathers. The similarity between these two creation myths lies in the creation of gods; both Brahma and the God of Nature create gods themselves.

As it has already been mentioned Indian mythology embraces several variant of world origin myths (Dimmitt 12). One of them is the myth of Purusha. Comparing Ovid’s story of creation of the world with this myth we can trace a lot of differences.

First, Purusha is regarded as the universe itself, the time and the space; he was the one the world was created of. The obvious difference is that the God of Nature in Ovid’s myth was not the chaos itself but only emerged from it. Thus, Purusha, sphere in shape, is torn apart to form the world, trees, mountains, rivers, animals. Moreover, Purusha’s mind gave birth to celestial bodies, air, earth and the sacred Vedas (Dimmitt 17).

Another difference is that the God of Nature created everything himself and had no intention to tear some parts of his body. Here the leitmotif of sacrifice is basic and underlies the creation of the world whereas the Greek myth in Ovid’s Metamorphoses suggests that the god of Nature did not sacrifice himself.

It should be stressed that one more sticking difference between Ovid’s and Hindu world creation interpretation is that in Ovid’s version the God that creates the world and the universe is not yet known: “When God, whichever God he was, created the universe”, while in Indian myth the name of God is known – Brahma (Ovid 33). In the myth about Purusha we know that some supreme gods called Purusha to sacrifice but the names are not given.

Proceeding with narration of the myth Ovid points out that initially people lived in peace through the first age, Golden Age. People were provided with everything they needed for living, “nothing forbidden, no fears, all the men knew of earth were shores of home” (Wheeler 123). Contrary to the two Indian myths of world creation Ovid goes into details and divides the time of world creation into several Ages while Hindu myths possess no details about the development of humans and gods.

At that time when Titans ruled the world the gods came to overthrow them. The Silver Age brought Jove, the main God, to rule the world. During this time people discovered that it is possible to live in houses and to run a household. Besides, four seasons were created then. The Bronze and Iron Ages were full of cruelty: “Hard steel succeeded then: And stubborn as the metal, were the men. Truth, modesty, and shame, the world forsook: Fraud, avarice, and force, their places took” (Wheeler 124). As opposed to Ovid’s myth two Hindu myths under consideration state that no additional forces came to ruin the world but it were the Gods themselves that ruined it in a certain period of time in order to recreate it, i.e. “creation is always recreation” (Dimmitt 18).

Thus, in Ovid’s myth the Giants War followed the four Ages as a consequence of their attempt to get hold of Olympus where gods lived. Contrary to this, in two Hindu myths under discussion the gods lived in the heavens and never rested in the mountains or even the earth.

While Ovid’s myth reasons the gods’ decision to kill people, the gods were tired of human hatred and brutality; two Hindu myths reveal no reason for the same decision. In Indian myths of world creation it is natural to kill and recreate the world regardless of peoples’ behavior.

Similar to Ovid’s myth where Jove sends heavy pouring rains that partially destroy people, and then Neptune sends waters that leave only two people on the world, in two Hindu myths the waters are also sent to earth to destroy human race. However, the difference lies in that in two Hindu myths the heat preceded the flood (Dimmitt 18). In Ovid’s myth, the human race has not wiped from the face of the earth: the stories about the mother earth that the survivors tell turn into people. And a new circle of life fills the world. Contrary to Ovid’s myth the human race in two Hindu myths have been destroyed by the Gods and recreated again. And as we can clearly see in Ovid’s myth people survived.

What differentiate Ovid’s story and Hindu myths is that Hindu myths assume that “various cosmic forces which might have fashioned the universe” concluding with the words: “But, after all, who knows, and who can say whence it all came, and how creation happened” (Leeming 146). Ovid, on the other hand, is certain that it is only the God of Nature that created the whole universe. Another difference is that in Ovid’s myth the gods initially lived on the earth together with people and only then had to leave to the heavens whereas Brahma and the gods he created never lived on the earth.

Another similar tendency is traced in Hindu myths of the origin of the world. As well as Ovid’s interpretation of Greek myth unfolds the story of four consequent ages Indian myths of the origin of the world state that “the world is created, destroyed, and recreated in an eternally repetitive series of cycles. It continuously moves from one Maha Yuga (great age) to the next” (Leeming 147). At the end of one age the gods destroy the human race and create a new one (Leeming 147). As it has been already mentioned, in contrast to Greek gods that used flood to kill people, the Hindu gods use heat to evaporate the water from the earth and thus, leave no chance for any living creature to survive (Leeming 147). In doing so the circle of life is ensured to experience a new survival.

Concluding it should be mentioned that, this way or another, the world-view of ancient people of such different cultures as Indian and Greek and Roman, still possessed many fundamental features though different in details.

Works Cited

Dimmitt, Cornelia. Classical Hindu Mythology: a Reader in the Sanskrit Purāṇas. Philadelphia: Temple University Press, 1978.

Leeming, David Adams. “Indian.” Creation Myths of the World: An Encyclopedia. Santa Barbara, Calif.: ABC-CLIO, 2009.

Ovid, Horace Gregory. The Metamorphoses. New York: Signet Classic, 2001.

Solodow, Joseph B. The World of Ovid’s Metamorphoses. NC: UNC Press, 2002.

Wheeler, Stephen M. “Imago Mundi: another view of the creation in Ovid’s ‘Metamorphoses.’” American Journal of Philology. 113 (1995): 121-124.