Every culture has their own creation stories, they may vary, but all continuously contain elements of a heaven and earth. These stories give insight into the past of various countries and religious practices and can also explain or describe phenomenons in nature. Many Native American creation stories explain how they came before the Europeans entered North America.
The Iroquois, or Haudenosaunee meaning “People of the Longhouse”, is comprised of the Mohawk, Seneca, Oneida, Onondaga, Cayuga, and Tuscarora Tribes. The region inhabited by this tribe extends from the area northeast of Lake Ontario, Lake Erie, the Saint Lawrence River, and the Ottawa River, to the area south of the Great Lakes, and then continues on east almost as far as the Hudson River. Due to the area that they were in, their people also had their own tales of existence and creation. David Cusie was the original person to transcribe and translate these stories in the 19th century.
The tales told of two world of existence. The first is the Lower world, which is great darkness and is possessed by a great monster, which is later noted as being a great lake later in the story. The second is the Upper world where mankind occupies and where a woman conceives twins, but the bed where she lies to rest in late pregnancy drops her into the Lower word. While descending into the Lower world, the monsters create a safe spot for her to land on upack the back of a great turtle with earth put on his shell. She lands safely, but within her womb the twins fight because one of the two has the inclination to burst forth from the parent’s side, rather than being birthed traditionally. One twin bursts out and is called Enigonhahetgea while the other is born normally and called Enigorio. When the contest between the two comes to pass, Enigonhahetgea is defeated and claims control over dead souls before he sinks down and becomes the Evil Spirit while Enigorio fixes up the battle ground, visits with people and retires from Earth.
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The Pima creation myth was written in 1694 by Spaniards Juan Manje and Pedro Font in 1775. Their narratives offer a special account of how the cultural practices of everyday Pima life came be established, especially since there are no previous records of creation. Originally the Pimas were not subjected to European influence due to their extreme remoteness inland. When the Spanish Missionaries were sent to convert them around 1600, they were stripped of their originality and culture and also given their name, Pimas or Akimel O’odham.
The sacred myth told of Edward H. Wood who’s greatest dream was to preserve their ancient legends and tales of his Pima people. Wood’s grand-uncle, Thin Layer, had no successor and feared his storied would die when he did. Wood persuaded Lloyd to go to the Southwest to work with him and his uncle to record the stories in English. When they finally got the stories privately published, they chose to name it as Indian Nights, Being the Myths and Legends of the Pimas of Arizona, which refers to the fact that it was traditionally told over a time period of four nights. Although Thin Leather’s story of the great flood follows the creation story but shows no biblical influence. Similarities are found when songs are used in both The Story of the Creation and The Story of the Flood.Мфк
