Now, to show how Rauvu often clashes with Saubu, I'll present the cosmology taught in a village in the transition zone between Baranxe'i-speaking areas and Asuāneica-speaking areas.
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Before there was our world, there was the chaos, Þats. It was all there has been, and all that will be, but in one.
But before that, there was the First World, Maku Aneik. It was a perfect world, with harmony and without strife.
One day, at the same time, four children were born. The twins Raup and Bejan, and Nu and Im. And Nu and Im loved each other from the first day, but Raup and Bejan hated each other with the same force. This was the first time hate had been in that world, and so, no one knew how to counteract it.
Raup grew up to be a famed huntress, but Bejan became a fabled swordswoman. They collected every living creature of the world and formed two giant armies. Only Nu and Im did not partake.
Then, they fought. Every plant was cut, every animal hewn apart, every man and every woman torn from limb to limb, every child cut in two. Raup and Bejan killed each other. The First World drowned in its own blood, and became the shapeless Þats.
But then, water began to drop out of the Þats, fell to the bottom of the universe, and formed a lake. A piece of Þats fell into the lake. The soul of Nu slipped into the piece, and the soul of Im into the lake. Nu became a duck, and the two loved each other again.
So Nu layed an egg, and Im hatched it, and Ōlla came forth. She looked as Nu and Im had before the First World drowned, and so they grew jealous and banished her.
Ōlla went to Þats and conceived.
She bore Za and Zi, who took the water from Þats. Za died, and Zi took her name, for which his siblings laughed at him. But then he washed in the waters female Za had touched, and he became immortal. His siblings pledged allegiance to him, and he became their king, and he made them immortal.
She bore Ija and Iji, who took chaos and made a ball on which Za put the water.
She bore Ana and Ani, who raised land and isles, and gave the big land to Za.
She bore Bara and Bari, who made grass to feed on the rivers Za had made, but they did not grow.
She bore Iminta and Iminta, who brought light and brought forth Mammu, the first sun, and the grass grew.
She bore Dajina and Dajini, who made animals to feed on the grass.
She bore Marxi, who was fire, and burnt her so badly she died.
And the other gods banished Marxi, who fled to the desert, and they built a tomb for her and female Za, and then a city in the south to live in.
One day, there was a knock on the walls of the city of the gods, and they went to see who it was.
There stood Meleja Laña and her sister Atsita Itśa, and their siblings Dzixa and Manxi.
There stood Atama Fīlnana.
There stood Meleja Laña's son, Baraŋxi Tsaumi, and her daughter, Atśa Verja.
And Meleja Laña spoke, "We demand entrance, for we are children of Nu and Im, we are your siblings and stand equal with you."
And Za laughed in her face, and spat at her once.
Atama Fīlnana grew furious, and her anger raised the mountains, the mountains destroyed the tombs, and they grew higher than any land, and Atama Fīlnana went to them and did not return.
And Za spat at Meleja Laña twice.
Atśa Verja grew furious, and her anger lit up the night sky, and she rose into it, and in her hair, the stars burn, and her moon-eye lit the night, and she did not return.
And Za spat at Meleja Laña thrice.
Baraŋxi Tsaumi grew furious, and in his anger ate Mammu, and rose up into the sky, and with his sun-eye, burnt the city of the gods, and he did not return.
And Za lay burnt at Meleja Laña's feet, and she took his crown.
Meleja Laña banished the other gods, and then made humans in the god's image to populate the world.
From the purest waters, a new goddess rose, and she was Maña Miña, and she ruled all the waters of the world.
And Meleja Laña bore a new body for Baraŋxi Tsaumi, and it was Baraŋxi Ēgi, and he ruled all the fires of the world.
And she bore a new body for Atśa Verja, and it was Atśa Ġaidza, and she ruled the forests of the world.
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This version lacks many of the myths of a long struggle between the First and Second/Third Dynasties of Gods for power, which is present both in Saubu and many other Rauvu traditions.
Gods with more than one aspect receive an epithet (usually a colour) in this tradition to specify which aspect.
Meleja Laña Black Meleja is the primal force of vengeance and retribution. Meleja Melaraŋa, Honey-Coloured Meleja, is the protector of bees and honey.
Baraŋxi Tsaumi Yellow Baraŋxi is the sun god and personification of the day. Baraŋxi Ēgi Red Baranxi is the fire god who looks out for humanity. Baraŋxi Vereji Green Baranxi is the force of fertility that, in spring, makes plants grow and animals procreate.
And so on and so forth
To sum it up, their world looks like this:
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