Cosmogonic myths and Cosmological representations occupy a particular place amongst different types of mytho-poetic worldview, since they describe the spatio-temporal parameters of the universe, i.e., the circumstances wherein human existence proceeds and every little thing that may develop into an object of myth-making is positioned. Cosmological concepts are concentrated primarily across the present state of the universe: the construction of the world is a set, the connection and features of its elements, generally their quantitative parameters (the synchronous side of describing the cosmos). Cosmogonic myths describe how the universe got here into being (diachronic side). The precise state of the universe in mythopoetic pondering is linked along with its origin as a consequence with a trigger; for the definition and rationalization of the composition of the universe and the function that its objects play in it’s tantamount to answering the query “the way it arose”, describing the whole chain of era of those objects (“operational connection” of synchronic and diachronic descriptions). Thus, these elements signify solely two manifestations of 1 essence: that which is generated in the midst of the creation and association of the cosmos, and is its composition; every little thing that’s a part of the cosmos arose in the midst of its growth. However they aren’t absolutely deducible from cosmogonic myths and are partly reconstructed within the evaluation of rituals, linguistic semantics, and so forth.

The sphere of cosmological and cosmogonic for mythopoetic consciousness may be very large, because it identifies (or a minimum of connects, most frequently unequivocally) nature (macrocosm) and man (microcosm): man is created from the weather of the universe, or vice versa – the universe comes from the physique the primary man of the century (see Anthropogonical myths). Being a likeness of the universe, man is among the components of the cosmological scheme. The sphere of the social, the construction and mechanism of the exercise of human society (“mesocosm”) are additionally decided from the viewpoint of mythopoetic consciousness to a big extent by cosmological rules and analogies, which are literally inside traits of society – whereas the profane degree of human life just isn’t included within the system of upper values. mythopoeic consciousness. Solely within the sacralized world exist and are identified the foundations of its group, the construction of area and time. Outdoors it’s chaos, the realm of probability. The transition from unorganized chaos to an ordered cosmos constitutes the principle inside which means of mythology, contained already within the archaic myths of creation (the place we’re speaking concerning the origin not of the cosmos as an entire, however of sure animals, pure phenomena, customs, and many others., i.e. a method or one other, about reaching pure and social order) and explicitly expressed in Cosmogonic myths, attribute of extra developed mythologies. Solely with the formation of social establishments attribute of a given collective, and with the emergence of a particular cultural custom (the start of a “historic period”), can one converse of fabric that’s perceived not as cosmological and is now not processed by cosmological worldviews. However even outdoors the “mythopoetic period”, the cosmological worldview and the totality of operational methods developed inside it continues to have a robust affect on the best way of deciphering non-cosmological materials correct, retains the worth of a mannequin and a mannequin. Cosmological concepts and cosmogonic myths largely predetermined the construction and type of different myths that interpret questions of origin, causality, and many others. (etiological myths, and many others.), and lots of folklore genres (custom, legend, saga, memorial, and many others.). ).

Each area and time should not homogeneous for the mythopoetic consciousness. The very best worth (the utmost of sacredness) is possessed by that time in area and time the place the act of creation occurred, i.e., the “middle of the world” (see. The center of the world), and “at first”, i.e., the very time of creation (see. legendary time). Cosmogonic myths and Cosmological representations are related with these coordinates, which set the scheme for the deployment of every little thing that exists in area and time, organizing the whole space-time continuum. The ritual (particularly the calendar one, primarily the principle one – the annual one, marking the transition from the outdated 12 months to the brand new one) can be correlated with them. The annual ritual vacation reproduces in its construction that frontier disaster state of affairs, when the cosmos emerges from chaos. The cosmological code in archaic cultures has particularly nice “resolving” skills; cosmological classifiers themselves typically reveal a bent in direction of personification (cf. father-heaven, mother-earth; the solar and the moon within the plot of a heavenly wedding ceremony; see Sacred Marriage) and entry into mythological motifs. Lastly, it should be emphasised that each in Cosmological concepts and in Cosmogonic myths, the theme of identification is all the time performed up in two variations – optimistic: “that is that”, and unfavourable: “this isn’t that” (as within the Upanishads). These most normal cosmological rules clarify the relatively vital homogeneity of the f.p. concerning the construction of the universe within the overwhelming majority of mythopoetic traditions (see Cosmos).

Cosmogonic myths typically start with an outline of what preceded creation, that’s, non-existence, normally likened to chaos. Texts of this sort in essentially the most numerous traditions are distinguished by distinctive uniformity: the one who describes the state earlier than creation locations himself in an period when the cosmos and all its elements have already been created. Thus, the outline of the phased emergence and growth of the cosmos is given from some extent that’s the results of the reconstructed strategy of the event of the universe, which appears to be one thing that can’t be surpassed sooner or later, however can proceed in time and even be crossed out within the occasion of a cosmic disaster (such like a flood, cf. synchronous description of the universe from the identical level, which acts as the middle of the horizontal airplane within the normal scheme of the universe). On the similar time, the outline of chaos within the language of the “articulated” cosmos presupposes a sequence of unfavourable provisions relating to the principle components of the cosmic construction. Wed “The sky didn’t but exist and the earth didn’t exist. There was nonetheless no soil, no snakes on this place. I created them there from Nun, from non-existence. I didn’t discover a place for myself on which I may stand like that … ”(Heliopolis model of the traditional Egyptian delusion of creation); “It is a story about how every little thing was in a state of uncertainty, every little thing is chilly, every little thing is silent; every little thing is immobile, quiet; and the expanse of the sky was empty… There was no man, no animal, no birds, fish, crabs, timber, stones, caves, gorges, grasses, there have been no forests… There was nonetheless nothing related…, there was no nothing that would transfer … There was nothing that will exist, that would have existence … ”(“ Popol Vuh ”, Central America). An analogous image is offered in Scandinavian, Vedic, Sumerian, Akkadian, Jewish, Greek, Siberian, Polynesian and lots of different mythologies.

Texts of a unique sort, quite the opposite, don’t give attention to the period earlier than creation, however instantly start with a sequence of statements concerning the sequential creation of elements of the universe (though such an outline can also be included within the Cosmogonic myths of the primary sort). Components, or components – as a rule, hearth, water, earth, air, to which the fifth factor is typically added, conditionally akin to ether – kind the first materials for the development of the cosmos (cf. within the mythologies of the Indians of North America, the Vedic; modifications are doable, corresponding to in Scandinavian mythology, the place the world arises from the interplay of fireside and water with chilly). Blended and inseparable in chaos, they separate and “purify”. This separation of the weather hidden in chaos is among the elementary cosmogonic acts that happen throughout cosmogenesis (every of them will be embodied in a sequence of various actions-motives; see, for instance, Vedic mythology). The primary cosmogonic acts additionally embrace: the institution of outer area [separation of heaven and earth; the formation of three cosmic zones (cf. Vishnu’s three steps), etc.]; the creation (institution) of a cosmic assist (cf., for instance, the creation of the primary firmament among the many authentic ocean, specialised variants of the assist – the world mountain, the world tree, and many others., or the strengthening of the solar within the sky, for instance, by Indra); mediation inside the created cosmic area between cosmic zones (carried out by the gods descending to the earth or to the underworld, clergymen, shamans, generally even particular person uninitiated, falling into heaven or descending into the underworld); filling area [with a deity (for example, Indra), elemental elements, specific objects (landscape, people, plants, animals), abstract entities (cosmic fabric, smoke, shadow, etc.)]; the discount of all issues to at least one and the derivation of every little thing from one (cf. the motif of the golden embryo, the world egg, the first factor, on the one hand, and the mythological picture of the universe as a single deity, on the opposite), and many others. Taken collectively, these acts signify how cosmogonic course of, and its consequence – the created cosmos, its composition and parameters. The order of the creation of the world corresponds to the next very best scheme: chaos-> heaven and earth-> solar, month, stars-> time-> plants-> animals-> man -> home, utensils, and many others. Thus, Cosmogonic myths describe the formation of the world on account of the constant introduction of the principle binary oppositions: heaven – earth, and many others., and gradual sequence (based mostly on the gradual improve or lower of any characteristic): vegetation – “animals -” folks, and many others.

The order of creation is usually emphasised by the introduction of numerical indicators that refer both to the serial variety of the stage of creation, or to the variety of components of the universe that come up at a given stage of its growth. In a super scheme, each of those choices boil down to at least one that appears one thing like this: “one object in step one provides rise to 2 objects” – “two objects within the second step give rise to 3 objects” – “three objects within the third step …”, and many others. (this manner is confirmed by the indifference to the demarcation of the quantitative and ordinal features of numbers in quite a lot of archaic cultures, for instance, within the Chinese language custom). This construction is predicated on the mythopoetic logic of era schemes recorded in lots of creation myths. Evaluate, for instance, the Heliopolitan model.

Bibliograpgy:

 Barsov E.V., Folks legends about peacemaking, “Readings within the Imperial Society of Russian Historical past and Antiquities”, 1886, guide. 4; Kreinovich E. A., Essay on the cosmogonic concepts of the Gilyaks of Sakhalin Island, Ethnography, 1929, No. 1; Karunovskaya L. E., Altaians’ concepts concerning the universe, “Soviet Ethnography”, 1935, No. 4-5; R and v-d about and and to as with V. I., Components of area representations in photos of petroglyphs, “Soviet archeology”, 1937, N 4; Gur e-in and h I. S., Cosmogonic representations and remnants of the totemic cult among the many inhabitants of the Oleiek area, “Soviet Ethnography”, 1948, N 3; Avrorin V. A., Kozminsky I. I., Oroch concepts concerning the universe, concerning the transmigration of souls and the journey of shamans, depicted on the “map”, “Assortment of the Museum of Anthropology and Ethnography”, 1949, v. 11; Anisimov A. f. Cosmological representations of the peoples of the North, M.-L., 1959;

Rybakov B. A., Cosmogony and mythology of Eneolithic farmers, “Soviet Archeology”, 1965, No. 1-2; Ogibenin V. L., The construction of the mythological texts of the Rigveda (Vedic cosmogony), M., 1968, Toporov V. N., On the cosmological sources of early historic descriptions, within the guide: Works on signal programs, vol. 6, Tartu, 1973; Meletinsky E. M., Poetics of delusion, M., 1976;

A n d r e e R., Die Flutsagen ethnographisch betrachtet. Braunschweig, 1891; Lukas F., Die Grundbegriffe in den Kosmogonien der alten Völker, Lnz., 1893; C u s h l n g F. H., Outllnes of Zuni Creatlon myths, Wash., 1896; W a r r e n W. F., The Earliest Cosmologies, N. Y., 1909;

G a e r t e W., Kosmische Vorstellungen im Bilde prähistorischer Zelt: Himmelsberg, Erdnabel und Weltströme, “Anthropos”, 1914, Bd 9; W e n-s l n c okay A. J., The concepts from the Western Semites regarding the Navel of the Earth, Amst., 1916;

Okay i r f e l W., Die Kosmographie der Inder nach den Quellen dargestellt, Bonn-Lpz., 1920;

Zur Eschatologle von Welt und Leben, Bonn, 1959; Enuma elish. The Babylonian Epic of Creation, translation and commentary by S. Langdon, Oxf., 1923; D i e t e r i c h A., Mutter Erde, 3 Aufl., Lpz., 1925; Ziegler Okay..Oppenheim S., Weltentstehung in Sage und Wissenschaft, Lpz. – B., 1925; Negelein J. v o n, Zum kosmologischen System in der altesten indischen Literatur, Orientalistische Literaturzeitung, 1926, Bd 29;

N y b e r g H. S., Questions de cosmogonie et de cosmologie mazdeennes, “Journal asiatique”, 1929, t. 214; G r a n e t M., La pensee chinolse. P., 1934; Angulo de J., Porno creation myths, Journal of American Folklore, 1935, v. 48;

B a u m a n n H., Schöpfung und Urzeit des Menschen im Mythus der afrikanischen Völker, B., 1936; e r o ac e. Das doppelte Geschlecht, B., 1955;

•Schmidt W., Das Tauchmotiv in Erdschöpfungsmythen Nordamerikas, Asiens und Europas, B c6.:

Melanges de linguistique et de Philologie offerts a J. van Ginneken, P., 1937; A l s d o r f L., Zur Geschichte der Jaina-Kosmographie und Mythologie, “Zeitschrift der Deutschen Morgenländischen Gesellschaft”, 1938, Bd 92; H a r v a V., Die religiösen Vorstellungen der altaischen Völker, Hels.. 1938; G o o d man I., Cosmological beliefs of the Cubeo Indians, Journal of American Folklore, 1940, v. 53; Staudacher W., Trennung von Himmel und Erde, Tübingen, 1942; Siegel M., The creation delusion and acculturation in Acatan, Guatemala, “Journal of Arnerican Folklore”, 1943, v. 56; Okay o p p e r s W „ Der Urmensch und sein Weltbild, W., [1949]; E l i a d e M., Le mythe de l’eternel retour, [P 1949]; e r o w e, Le chamanisme et les methods archaïques de l’extase, P., 1951; e r o “t e, Le sacre et le profane, [P., 1965]; e r o ac e, Facets du mythe, [P., 1963]; Radin P., Origin delusion ot the drugs ceremony, Balt., 1950 (Suppl. to “Worldwide Journal of American Linguistics”, Me-moir 3), The world of primitive man, N. Y., 1953; J e n s e n A d. E., Mythos und Kult bei Naturvolkern. Wiesbaden, [1951]; A r u n-del Oel Re, Creation myths of the Formosan natives, [Tokyo, 1951]; M u g I e r C h „ Deux thèmes de la cosmologie grecque, P „ 1953;

Hoffmann Okay., Bemerkungen zur vedischen Kosmologie, “Orientallstische Literaturzeitung”, 1954, Bd 49, No 9/10; P e t t a z z o n l R., Myths of Beginnings and Creatlon-Myths, B ero KH.: Essays on the historical past of religions. Leiden, 1954; M a r6t Okay., Die Trennung von Himmel und Erde, “Acta Antiqua”, 1954, t. l. fasc. l; Hentze C., Tod, Auferstehung, Weltordnung, das mythische Bild im ältesten China, Bd 1-2, Z., 1955; Campbell J., The masks of God: primitive mythology, N. Y., 1959;

Bonfante G., Microcosmo e macrocosmo nel mito indoeuropeo, “Die Sprache”, 1959, Bd 5; Paulson I., Hultkranti A., Jettmar Okay., Die Religionen Nordeuraslens und der amerikanischen Arktis, Stuttg-, [1962]; Branden S. G. F., Creation legends of the traditional Close to Quick, [L., 1963]; Lengthy C h. H., Alpha: the myths of creation, N. Y, 1963; Mole M-, Culte, mythe et cosmologie dans l’Iran ancien. P., 1963; Schier Okay., Das Erdschöpfung aus.dem Urmeer und die Kosmogonie der Vilospa, B KH.: Märchen, Mythos, Dichtung, Mflnch., [1963]; B r o w n W. N., Theories of creation within the Rig Veda, Journal of the American Oriental Society, 1965, v. 85; Freund Ph., Myths of creation, N. Y. 1965; Séjourne L., La pensee dans anciens mexicains. P., 1966; Haberland E., Himmel und Erde in Nordost-Afrika, “Paideuma”, 1967, Bd 13; Horsch P., Vom Schöpfungsmythos zum Weltgesetz, “Etudes asiatiques”, 1967, Bd 21; Nicholson I., Mexican and Central American mythology. L., [1967]; Komoroczy G.. The Separation of sky and earth, “Acta Antiqua”, 1973, t. 21; Van Gennep A., Mytheset légendes d’Australie, P., 1906; ero »ce, La formation des légendes. P., 1910; Leach M., The start. Creation myths world wide, N. Y., 1956.

(Supply: “Myths of the peoples of the world”.)

Photograph by Mike van Schoonderwalt: https://www.pexels.com/photograph/gold-dragon-statue-5504684/