Agua Trip - NEWSFLASH, Book Mind descrambler activated: In addition, he was a teaching creator. He told the peoples the names of the plants and the fruits, what is safe to eat and what isn't, and how to respect each other and live in peace. Like the Hebrew myth, he was angered at the apparent lack of reverence and respect of a certain group of men who attacked him with rocks. He caused fire to fall from the heavens. They surrendered at his feet and he explained that he was their creator. He later left and was never seen again. This myth hints to a couple of values of the Tiahuanacos: the necessity of respect and reverence for those who teach you and who are wiser than you, and the realization that people who teach us things leave this world, but what they teach us remains. The divine/human relationship in the Yoruba myth of Africa differs diametrically from the Hebrew and Babylonian creation myths. , and the four peoples come together to attempt to choose who should become the leader (all of the nominees also happen to be members of the animal kingdom). The relationship is beyond the divine and the human because there is no distinction between divine, human, animal, insect, plant, etc. The relationship is one of cooperation and cohabitation, and this mentality is manifest in the Navajo culture. One manifestation of this is in the government, which is ruled by a council, who are chosen from among the community because of their respective leadership qualities. Once again, myth and the cultural cadre mesh together. This reflects the culture's emphasis on a rigid social class and the need for the lower strata to serve the higher strata so that the social structure may function in the desired fashion. In the Tiahuanaco myth of South America the creator, Viracocha, also gave a decree to his creatures; however, it was less domineering than its Hebrew or Babylonian counterparts. He shouted, 'Con Ticci Viracocha, who created the universe, commands his human beings to emerge from the stone figures he has created and occupy this empty land! Live in your area and increase in number!>>. While studying various mythologies of the world, there are several questions the reader should remember in this pursuit. Among them is the question of the relationship between the divine and the human. Sometimes the god figure isn't personified, but he/she/it might be represented by a natural or universal entity or by the people and things that interact with the culture. Nevertheless, there is usually something exalted, something worshipped, something that represents the forces that are greater than the humans themselves. There is also a feeling of cooperation in the Navajo emergence myth. There are differences between this myth and the aforementioned myths: the divine is not personified, there is no distinct hierarchy, and no individual deserves specific worship. It carries a message of working together by all of the characters (human and nonhuman) for a common purpose. Whenever there is a problem, creatures of various types are equally making the decisions. Turkey warns of the flood and later collects all of the seeds so that they can replant after the flood, Locust makes a hole in the ceiling of the world being flooded so that life can move into the next world up, Badger and Coyote enlarge the hole so the larger creatures can fit through, The Enuma Elish, the Babylonian creation story, also has a motif of complete divine rule versus total human servitude. Humanity was created by Marduk for the sole purpose of catering to the needs of the gods and to look after the holy city of Babylon. Marduk says, 'His [man's] job will be to serve the gods so that they may rest at ease>>. In this way he gave the familiar commandment of procreation. In the Yoruba myth, after the creation of solid land and humanity, some of the gods want to go down to the village and live with the humans. Olorun [the ruler of the sky] reminds those going down that they can not just live among the humans. He said, '[you] have obligations to the humans among whom you live in Ife. You must listen to their prayers and protect them.This essay will attempt to use some creation myths and the relationships they portray between the divine (not gods in every case) and the human, and use that information to attempt to discover something about the nature of the cultural values of the peoples who live the myths. It will become apparent that, like the cultures that were/are engulfed in these mythologies, the relationships are ultimately varied. I start with a well-known story, the Hebrew myth of Genesis. In this myth there is a god who creates humanity in perfect ignorance and lays down a commandment, which is to not eat the fruit of the tree of the knowledge of good and evil. I will give each of you a specific task to fulfill while you are living there.' In this instance we see a relationship in which the gods are in service to the humans. They are required to contribute to humanity if they choose to live among them. This probably mimics a cultural tradition, which emphasizes the community as a whole. Everybody helps out or they get out. Even the gods have to contribute to the community well being, and if the gods cannot be lazy, then the humans must also work for each others needs. Adam and Eve eat of the fruit and the god becomes rather discontented. He repeatedly points out that he had commanded Adam and Eve not to eat of the fruit and that, because they went against his command, they shall reap the effects of that meal (these affects are usually seen as a punishment). In this situation, the myth says that mankind should obey the commandments and rules of the divine in all cases. In this myth the god can be seen as a metaphor for the patriarchal rule of the Hebrew culture and the sorrow that Adam and Eve feel as a result of their disobedience is metaphorical of the consequence resulting from disobeying the leaders of the culture. In vulgar terms, it is a moral of blindly following the leader. We can see a similar relationship in another myth from the Near East. We have looked at numerous creation myths and all of them show relationships between what is exalted as divine and what is perceived as human. These relationships are varied and some are opposing. When one looks at these relationships, it becomes obvious that the culture of the people living the myth and the myth itself are inseparable. Thus, it becomes evident that studying mythology is a valuable tool for cultural understanding in a world where that sort of understanding is growing ever more necessary. Perhaps our culture will soon have a mythology like that of the Tiahuanaco, in which we are taught to live peacefully with the other peoples that form our environment. It may become a question of survival. PRACTICE MAKES PERFECT: Handshakes serve a strangers' meeting / An early goodwill's bond. / Embraces seal a pact unfleeting / Of friendship fast and long. AGAIN! Handshakes serve a strangers' meeting / An early goodwill's bond. / Embraces seal a pact unfleeting / Of friendship fast and long. YET! Handshakes serve a strangers' meeting / An early goodwill's bond. / Embraces seal a pact unfleeting / Of friendship fast and long. ENCORE! Handshakes serve a strangers' meeting / An early goodwill's bond. / Embraces seal a pact unfleeting / Of friendship fast and long. EXTENDED EDITION: Handshakes serve a strangers' meeting / An early goodwill's bond. / Embraces seal a pact unfleeting / Of friendship fast and long. WE SINCERELY HOPE THAT YOU HAVE NOT HAD TO READ THIS WHOLE THING, THIS HORRORESQUE ABOMINY OF CONTROLICAL HERESINGS AND WASTEOTIMERS. AND TO THINK THAT WE WEREN'T BRIGHT ENOUGH TO FIGURE OUT A BETTER WAY TO SWELLING THIS FILE INTO 10 KILOBYTES SO THAT YOU AND YOUR COMPUTER AND YOUR DACHSHUND COULD SEE A PICTURE OF A SVENKLE WITH A MOHAWK AND A LEG AMPUTATION. YOU SHOULD GET A FREE CD FOR THAT, OR SO I WOULD HAVE YOU BELIEVE!!**!!**!!**!!!*!*!*!*!*!*!

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