Tag Archives: Continuous Creation

Astronomy, Essays, History of Science & Epistemology

Cosmogenesis (5) : The Order of the Creation

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Sequel of the preceding post Cosmogenesis (4) : The Creator

The order of the Creation

“Order and Truth are born when Passion is aroused. From them is born Night and from Night the Ocean and its waves. From the Ocean’s waves is born the Year, which apportions Night and Day and governs all that the eye sees. The Creator gave shape first to the Sun and Moon, then to the Sky and the Earth, then to the Air and finally to Light.”
Rig-veda, X, 190.

According to Vedic tradition the Creation took place in a completely different order from that specified by the familiar Jewish/Christian story: on the first day God created matter and light out of chaos; on the second day He,  created the air by separating the sky from the waters; on the third day He divided the earth and the waters; on the fourth day He created the celestial bodies, on the fifth the fish and the birds and on the sixth the animals and man; finally, on the seventh day, God rested and contemplated his work.

According to Genesis the separation of light and darkness took place on the first day, the sun and moon not appearing until the fourth. The light which existed on the first day therefore did not come from the sun. Here the bible is perpetuating an ancient belief that light and darkness are independent of the sun, moon and stars, which exist not to provide light but merely to increase it, to distinguish between day and night, to mark the changing of the seasons, and so on. “We must remember that daylight is one thing and sunlight, moonlight and starlight another – the sun’s purpose is to give daylight additional brilliance,” wrote St Ambrose in his Hexameron.

This idea is clearly illustrated by the mosaics in St Mark’s cathedral in Venice and by the frescos in the baptistery in Florence and the basilica of St Francis at Assisi, all of which show the Creator placing in the sky two discs of equal size distinguished only by their colour or by an inscription.

The Creation of Light. The ceiling of St Mark's cathedral in Venice is adorned with a series of beautiful mosaics illustrating the story of Genesis. The pictures relating to the Creation, in the first cupola, were probably completed around 1220 and are modelled on the Cotton bible, a 5th or 6th century illuminated copy of an -ancient Greek manuscript.
The Creation of Light. The ceiling of St Mark’s cathedral in Venice is adorned with a series of beautiful mosaics illustrating the story of Genesis. The pictures relating to the Creation, in the first cupola, were probably completed around 1220 and are modelled on the Cotton bible, a 5th or 6th century illuminated copy of an -ancient Greek manuscript.

Whereas mythical and religious stories describe the creation of the world (by one or more gods), scientific “accounts” are concerned with the formation and evolution of the universe and its content. There are, however, many parallels between these two approaches.

The Creation of Heaven and Earth. The caption to this bible illustration reads: "The Creation of Heaven and Earth, of Trees, Plants, Stars and all the Animals". The engraving therefore represents the first five days of the Creation. God the Father is seen setting the sun and moon among the clouds and the stars; below are the creatures of the land (left) and the sea (right). Engraving by Jean Cousin, in Figures de la Bible, Paris, 1614.
The Creation of Heaven and Earth. The caption to this bible illustration reads: “The Creation of Heaven and Earth, of Trees, Plants, Stars and all the Animals”. The engraving therefore represents the first five days of the Creation. God the Father is seen setting the sun and moon among the clouds and the stars; below are the creatures of the land (left) and the sea (right). Engraving by Jean Cousin, in Figures de la Bible, Paris, 1614.

 

The Creation of the World According to the Nuremberg Chronicle Continue reading →

Essays, History of Science & Epistemology, Literature

Cosmogenesis (1) : From Myth to Myth

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Introduction

Every society has a story, rooted in its most ancient traditions, of how the earth and sky originated. Most of these stories attribute the origin of all things to a Creator -whether god, element or idea.

In the Western world all discussions of the origin of the world were dominated until the 18th century by the story of Genesis, which describes the Creation as an ordered process that took seven days. The development of mechanistic theories in the 18th century meant that the idea of an organized Creation gave way to the concept of evolution, and in the 19th century astrophysicists discovered that stars had their origin in clouds of gas. Big bang theory, conceived at the beginning of the 20th century, was subsequently developed into a more or less complete account of the history of the cosmos, from the birth of space, time and matter out of the quantum vacuum until the emergence of life.

Today sophisticated telescopes show us how the first galaxies were formed, how clouds of hydrogen gave birth to stars and how the planets emerged from swirling dust. We now know that creation is still going on in our universe but the origin of life remains an enigma. How did life forms appear? The universe’s best kept secret continues to baffle scientists.

From Myth to Myth

What are the origins of the universe, of the sky, of the earth, of life, of man? These questions have given rise to many different myths and legends and continue to be the subject of intensive research by astrophysicists, biologists and anthropologists. What were once fanciful stories are now scientific models but, whatever form they take, ideas about the origins of the universe both reflect and enrich the imagination of the people who generate them. Every society has developed its own stories to explain the creation of the world; most of them are ancient myths rooted in religion.

Whereas in monotheistic religions God is believed to have existed before the Creation, in most other kinds of religion the gods themselves are thought to originate from a creative element such as Desire, the Tree of the Universe, the Mundane Egg, Water, Chaos or the Void.

Babylonian Gods. An inscription on the back of this stone carving tells us that it was a gift from the Kassite king Melishishu II to his son. The picture shows the symbols representing the gods carved on the front. On the right the principal deities -Anu, god of the sky, and Enlil, god of the atmosphere - are each shown as a sort of tiara standing on a plinth. Next a ram's head above a creature half-goat half-fish represents Ea, god of the Waters of the Abyss. The symbol on the left might be for the goddess Ninhursag. Above these are the three celestial divinities: a crescent for Sin, god of the moon, a star for Ishatar and an image of the sun for Shamash. Stone from Kassite era (1202-1188 BC). Paris, Louvre.
Babylonian Gods. An inscription on the back of this stone carving tells us that it was a gift from the Kassite king Melishishu II to his son. The picture shows the symbols representing the gods carved on the front. On the right the principal deities -Anu, god of the sky, and Enlil, god of the atmosphere – are each shown as a sort of tiara standing on a plinth. Next a ram’s head above a creature half-goat half-fish represents Ea, god of the Waters of the Abyss. The symbol on the left might be for the goddess Ninhursag. Above these are the three celestial divinities: a crescent for Sin, god of the moon, a star for Ishatar and an image of the sun for Shamash.
Stone from Kassite era (1202-1188 BC). Paris, Louvre.
The Chinese giant Pangu
The Chinese giant Pangu

Ideas like these appear in the Rig-veda, one of the four sacred books of the Brahmins and the oldest surviving written record of Indian culture which were compiled between 2000 and 1500 BC. The Tree of the Universe, symbol of the outward growth of the world and of its organic unity, is mentioned in ancient Indian legends as well as in those of the Babylonians and Scandinavians (who call it Yggdrasil). The anthropomorphic symbol of Desire was invoked by the Phoenicians and by the Maoris of New Zealand. The Mundane Egg, from which the Hindu Prajapatis (lords of all living things) emerged, also gave birth to the gods Ogo and Nommo, worshipped by the Dogon of Mali, and the Chinese giant Pan Gu as well as constituting the celestial vault in the legend of Orpheus.

Birth of Gods and Cosmic Egg according to the Upanishad
Birth of Gods and Cosmic Egg according to the Upanishad

A belief in some such primordial element, of which there are traces in every culture, underlies man’s thinking about the history of the cosmos like a primitive universal symbol buried in the collective subconscious. This may explain the vague links which can always be discerned between this or that creation myth and modern scientific descriptions of the origin of the universe – for example, big bang theory. There is therefore nothing mysterious or surprising about these correspondences other than that certain ways of thinking about the world should be so ingrained in the human mind. Continue reading →

History of Science & Epistemology

The Rise of Big Bang Models (1) : from Myth to Science

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In this series of posts about the history of relativistic cosmology, I’ll  provide an epistemological analysis of the developments of the field  from 1917 to 2006, based on the seminal articles by Einstein, de Sitter, Friedmann, Lemaitre, Hubble, Gamow and other main historical figures of the field. It appears that most of the ingredients of the present-day standard cosmological model, including the accelation of the expansion due to a repulsive dark energy, the interpretation of the cosmological constant as vacuum energy or the possible non-trivial topology of space, had been anticipated by Lemaitre, although his papers remain mostly  unquoted.

 From Myth to Science

What are the origins of the universe, of the stars, of the earth, of life, of man? These questions have given rise to many different myths and legends, and today they are more than ever the subject of intensive research by astrophysicists, biologists and anthropologists. What were once fanciful stories are now scientific models; but whatever form they take, ideas about the origins of the universe both reflect and enrich the imagination of the people who generate them. Every society has developed its own stories to explain the creation of the world; all of them are ancient myths rooted in religion.

Whereas in monotheistic religions God is believed to have existed before the Creation, in most other kinds of religion the gods themselves are thought to originate from a creative element such as Desire, the Tree of the Universe, the Mundane Egg, Water, Chaos or the Void.

Tiamat-Marduk
Marduk slays the chaos dragon, Tiamat, in the Babylonian creation epic (British Museum, London)

A belief in some such primordial element, of which there are traces in every culture, underlies man’s thinking about the history of the cosmos like a primitive universal symbol buried in the collective subconscious. This may explain the vague links that can always be discerned between this or that creation myth and modern scientific descriptions of the origin of the universe –for example, big bang theory. There is therefore nothing mysterious or surprising about these correspondences other than that certain ways of thinking about the world should be so ingrained in the human mind.

An interesting approach, by the scientist and philosopher Wolfgang Smith (published in 2012)
An interesting approach, by the scientist and philosopher Wolfgang Smith (published in 2012)

In fact scientific and mythical explanations of the origins are neither complementary not contradictory; they have different purposes and are subject to different constraints. Mythical stories are a way of preserving collective memories, which can be verified neither by the storyteller nor by the listener. Their function is not to explain what happened at the beginning of the world but to establish the basis of social or religious order, to impart a set of moral values. Myths can also be interpreted in many different ways. Science, on the other hand, aims to discover what really happened in historical terms by means of theories supported by observation. Often considered to be anti-myth, science has in fact created new stories about the origin of the universe: big bang model, the theory of evolution, and the ancestry of mankind. It is therefore hardly surprising that the new creation stories developed by scientists tend to be regarded by the general public as modern myths.

Continue reading →