This study aims to examine the diverging aspects of the God of Creation's role in Creation myth, based on the analysis of the transmitting aspects of mytheme in Creation myths of Korea, Manchu, and Mongol. The main result of mytheme analysis indicates that the Highest God of Creation were diverged into the God of Creation in a higher grade, God of Creation in a lower grade, God competing for the rule of the mortal world, and removed God and the role was also divided accordingly. In such a divergence, the change from the highest God of Creation to the father God of human hero provides a significant axis in the transition of Creation myth. The transition of Creation myth includes the changing course from the female God to the male God Considering the transition from Abka hehe to Abka eonduri etc, respectively, the transitional course is evident in Manchurian myth, but not in Korean myth. It can be assumed that Mongolian myth is somewhere between them. In the myth in which the Highest God of Creation does not play an active role or disappears from the outset, Sokka and Miruk or Maidar confronting Shibegeni play roles inheriting the male God of Creation's divinity. This fact implies that the transitional aspect in the character change of the God of Creation, even though it is unclear where God in the next generation is the male God or female God. Three aspects such as < the Highest God of Creation - the God of Creation in a lower grade > -> < the male God of Creation - the following God > -> < the father God - the son God > crucially indicates the transition of Creation myth, generally occurring in Korean, Mongolian, and Manchurian myths. The match between the good God and the evil God can be full-fledgedly found in the match between God of Creation in a lower grade and the evil God, rather than the match between the Highest God of Creation and the evil God. In both Korean and Mongolian myths, two Gods appearing in the competition for the rule of the mortal world are set up as the son god or the brotherhood God, implying that Gods more directly connected to human world come to the fore, replacing the Highest God of Creation. A Manchurian myth like < Samumpaeja(三音貝子) > displays a unique aspect where an identical God appears with different names. It can be understoood as the internal representation of the transition of Creation myth, rather than as the confusion in the transmission of myth. It is highly probable that the heavenly god abka eonduri is < Jangbaeksanju(長 白山主) >. From the perspective of bestowing the meaning to myth, the appearance of < Jangbaeksanju(長白山主) > can be regarded as the change in recognizing God by the transmitting group. The new disciplines of human world are provided by the appearance of Gods who are more closely involved in human life than abka hehe and abka eonduri. To be more specific, Gods who governs human life, living in a sacred place come to the front, replacing the heavenly god who are the highest God in Heaven, far remoting from human world.