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Essay / Research Paper Abstract
This 3 page paper compares the major features of each of these accounts of the creation of the world. Bibliography lists 5 sources.
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3 pages (~225 words per page)
File: AM2_PP679714.rtf
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Creation myths abound in primal tribal cultures. Consider, for example, the Yoruba people of Nigeria. As is the case in the
creation myths of most cultures, the Yoruba creation myth features several gods. Olorun, Orunmila, Obatala, Olokun, and Eshu alike have many powers. Obatala is the one credited with
creating the world as we know it. Olukan is the destroyer and Olorun the protector. Interestingly, as will be discussed more thoroughly below, this creation myth has commonalities with
other religious stories. In the Yoruba myth Obatala was unhappy with the sterile world that existed below him and wanted the color
and variety of human, animal, and plant life (Awolalu, 1996). With his father Oloruns permission and Orunmilas wisdom, he transformed the sterile and water-soaked terrain to valleys, forests and
fields that were brimming with all kinds of creatures (Awolalu, 1996). Obtala then set about climbing down to his new creation but ran out of chain before he reached
his destination (Awolalu, 1996). Fortunately Orunmila, in his great wisdom, provided a solution and Olorun, in turn, created the sun to warm and light the new creation (Awolalu, 1996).
Obatala then made human figures from dirt, human figures that were varied and complex. It was Olorun, however, that breathed life into these figures (Awolalu, 1996). It
was then that the Yoruba were born. The lesson that is found in the Yoruba creation myth is that humans owe their existence
to a higher power. It is important to note the juxtaposition that the myth places between good and evil. In the Yoruba myth, although Olorun becomes the primary
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