Gumby.....To clarify a little, the J account of the creation of animals and man from the ground and dust does not only recall the conception in the Akkadian Gilgamesh Epic (re the creation of Enkidu) but it also resembles creation motifs in Ugaritic texts. Thus, El creates the healing deity in the Tale of King Keret by molding him from clay, and Asherah similarly heals the person in an exorcism spell by molding him and breathing into the person her divine breath of life. The concept was thus also a Canaanite one. As for the P creation story, creation from water or specifically the Sea/Deep is the motif found in the Enuma Elish wherein Marduk creates the cosmos through a battle with the sea-serpent Tiamat and divides up her body to create the cosmos. In the creation hymn in Genesis 1, God similarly creates the earth, heaven, and then the creatures in the Sea by dividing the primeval thwm "deep" and rearranging it. The cosmogonic myth of Yahweh's battle against the Sea-dragon is found throughout the OT, and is explicitly described in the Talmud as occuring at creation. See my thread on the subject:
http://www.jehovahs-witness.com/10/68098/1.ashx
Since it's believed that Genesis chap. 1 is from the same writer (if it is), then how does one explain Gen. Chap1, verses 3 & 14? This is the luminary discrepancy that differs on the day they were created. Would the same writer make a mistake so close together?
There is no luminary mentioned in v. 3. Note that the sun and moon were created to rule the day and night in v. 18, but light and darkness exist independently of them. Similarly, day and night pre-exist the luminaries designed to rule them. Eventually the task of separating the light from the darkness would be assigned to the heavenly luminaries in v. 18, but light precedes sunlight. Darkness is described in v. 2 as uncreated and a feature of primeval chaos, and the appearance of light (possibly from the divine sphere, as the creation hymn in Psalm 104:2 describes) is what breaks up the eternal continuity of darkness. What is really being created in v. 3-5 is the rhythm of time; the separation between light and darkness is not in spatial terms but temporal terms. Note how Job 38:19 refers to day as the "abode of light" and night as the "residence" of darkness; each has its own "place" or abode. Even the separate days and nights of the year appear to have independent and continuous existence apart from the luminaries created to rule them: "That night, may thick darkness seize it (i.e. without any luminaries) may it not be included among the days of the year nor be entered in any of the months" (Job 3:6).
As an aside, take a look at the following Phoenician creation myth reported by Philo of Byblos:
"At the beginning of everything there was darkness and a strong wind or darkness and a whining wind and a black slimy chaos. It was unordered and undefined and remained so for an age. But when the wind fell in love with its own first principles (e.g. chaos), it gave rise to a mixture called Pothos that was at the beginning of the cosmos. From the embrace of the wind with the uncreated deep, (the god) Mot was born, who some say is mud and others call a putrescence of a watery mixture. From this arose the seed of all creation, and the birth of the universe. The first creatures were things without sensation and consciousness and from them grew intelligent creatures which were called Zophasemin, "the Watchers of heaven", and they were shaped in the form of an egg. At that time Mot burst forth into light, and gave rise to the sun, the moon, and stars, as well as the major contellations. As the air burst into light, both the sea and the earth became heated and gave birth to winds and clouds, and the terrible downpours and floods of the waters of heaven. After these were separated, and removed from their original abode because of the sun's heat, they met each other again in the air, producing thunder and lighting as they crashed into each other, and aroused the intelligent creatures who woke up and began to move across the earth and in the sea, both male and female." (Philo of Byblos, PE 1.10)
Some interesting parallels there...