Minjae Kang

AB English 3

ENG 53 XA
January 19, 2015

Mythology usually starts on the origin of this world or the beginning, and
where we human beings came from. By reading these stories of long time ago, it
gives us the fact that the old civilization had their own beliefs and system of
worshiping their own god and gods.
Mythology is quite generally supposed to explain where things sprung from
and how the human race came to be. A lot of versions explaining these phenomena
exist. These stories of long ago are reflective of the beliefs of certain civilizations or
groups of people, giving us a glimpse of that strange, beautiful and animated world.
Because these bodies of literature are expressing views of a certain society, they
show apparent differences. However, with these differences underlie some
similarities, too. This paper will discuss the similarities and differences of two
mythologies, Greek and Norse, and attempt to arrive at a realization in the end.
Two mythologies, Greek and Norse contain similarities and differences. Here,
only some portions of the creation myths are to be discussed, followed by some
resemblances and variations of the sky-fathers. And finally, it will also discuss the
predetermining force in the lives of humans and gods alike, the Fates in Greek
mythology and Norns in Norse mythology.
The creation myths of both Greek and Norse mythologies start from
something that is not desirable. In Greek, there was this formless confusion, Chaos,
and in Norse, there was the cold realm of Niflheim and the Muspelheim, the land of
fire. Both myths show an adverse place for men to live. From these rather chaotic
beginnings spring a gradual change, from muddled into something that is more
ordered. However, Greek mythology offers a quite vague sequence of events
wherein things beget things that no one tries to explain how it happened
(Hamilton 65). Starting from the existence of Erebus and Night from Chaos, one
would already see the mysterious popping out of things from nothing in Greek
mythology. After some time, Love sprang forth, and the creation of the world
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followed. This again shows the mystifying occurrence of things. In contrast, there is
a more detailed and logical yet still a strange one like other myths explanation
in Norse mythology as to how these changes were pulled off. This is suggested in
the creation of the first Giant, Ymir. Ymir was formed from the drops of water that
fell from the mist, that was formed from the ice that was melted by the fiery clouds
coming from Muspelheim. From his (Ymir) body parts, the world was created by
Odin and his two brothers, Vili and Ve. Indeed, as one author puts it, these
Norsemen had at any rate a large store of good sense.
After the creation of the world in both Greek and Norse mythologies, the
gods and goddesses soon emerged. In Greek mythology, the gods live at Mt.
Olympus where there is perfect blessedness. In contrast to this image of a blissful
abode is the picture of Asgard in Norse mythology, a dwelling that is always
subjected to the dangers the Giants, their neighbors, might do to them. Greek gods
and goddesses were feasting over ambrosia and nectar in Olympus while the gods
of Asgard had this heavy feeling towards the ever present menace threatening their
place.
These gods, in both Greek and Norse mythologies, are ruled by one skyfather Zeus in Greek and Odin in Norse. Although both of them are the rulers of
the heavens and of higher positions than their siblings, they portray different
characteristics in the stories. Zeus, on one hand, is seen as a happy-go-lucky god,
who is not omnipotent, and one who falls in love with a woman after another and
descending to all manners of tricks to hide infidelity from his wife. Odin, like Zeus,
had affairs with other women outside his marriage to Frigga. However, Odin is seen
as an aloof figure, opposite to the easygoing image of Zeus. In feasts, he doesnt
eat anything; instead, he gives his food to his two wolves, Thought and Memory.
Although he is the supreme among other gods, he is portrayed as one who seeks
for more wisdom in order to give men something good, at the expense of hurting
himself. In one of the stories, Odin assented on losing one eye to possess the
knowledge of the Runes, and bestow it to mankind. Another instance is when he
took the skaldic mead from the Giants and gave it to men as well as to the gods.
But, these differences in the attributes of Zeus and Odin must be taken as an effect
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of the different situations these two gods were in. Zeus had no Ragnarok to be
postponed from happening, unlike Odin. This could be considered as the reason
why these two gods differ in some of their traits.
The last topic this paper will analyze is about Fates/Norns. Looking at these
myths, one will find that a force that decrees things to happen is actually common
to both. The Fates/Norns are three sister deities. In Greek mythology, there were
Clotho, Lachesis and Atropos, while in Norse mythology were Urda, Verdandi and
Skuld. These deities are responsible for the lives of mortals and gods alike; they
determine their fates. However, in the Greek mythology, Zeus is an exemption to
this since he is also considered as a Moioragetes, one who also commands fate. But
in general, it is safe to say that the Fates in both mythologies are more powerful
than the supreme beings, the gods, as well as men.
As shown by the previous paragraphs, there are similarities and differences
between versions of myths. In analyzing these myths, one finds him/herself
thinking and weighing these strange things out, and actually coming up to some
sort of realization. In this case, one would notice that together, Greek and Norse
mythologies depict the truth of the world that we live in: the fusion of the baffling
and logical phenomena, the blissful and dangerous features of the place that we
live in, and the happy-go-lucky and somber attributes a person may have. Together,
these are actually the characteristics that we have been living with since time
immemorial. All these demonstrate the fourth function of mythology according to
Joseph Campbell that mythology is to initiate the individual into the order of his
own psyche, guiding him toward his own spiritual enrichment and realization.