The close resemblance between the Northern Orlog and the Greek Destiny, G.o.ddesses whose decrees the G.o.ds themselves were obliged to respect, and the equally powerful Norns and Moerae, is too obvious to need pointing out, while the Vanas are counterparts of Neptune and the other ocean divinities. The great quarrel between the Vanas and the aesir is merely another version of the dispute between Jupiter and Neptune for the supremacy of the world. Just as Jupiter forces his brother to yield to his authority, so the aesir remain masters of all, but do not refuse to continue to share their power with their conquered foes, who thus become their allies and friends.

Like Jupiter, Odin is always described as majestic and middle-aged, and both G.o.ds are regarded as the divine progenitors of royal races, for while the Heraclidae claimed Jupiter as their father, the Inglings, Skioldings, etc., held that Odin was the founder of their families. The most solemn oaths were sworn by Odin's spear as well as by Jupiter's footstool, and both G.o.ds rejoice in a mult.i.tude of names, all descriptive of the various phases of their nature and worship.

Odin, like Jupiter, frequently visited the earth in disguise, to judge of the hospitable intentions of mankind, as in the story of Geirrod and Agnar, which resembles that of Philemon and Baucis. The aim was to encourage hospitality; therefore, in both stories, those who showed themselves humanely inclined are richly rewarded, and in the Northern myth the lesson is enforced by the punishment inflicted upon Geirrod, as the scalds believed in poetic justice and saw that it was carefully meted out.

The contest of wit between Odin and Vafthrudnir has its parallel in the musical rivalry of Apollo and Marsyas, or in the test of skill between Minerva and Arachne. Odin further resembled Apollo in that he, too, was G.o.d of eloquence and poetry, and could win all hearts by means of his divine voice; he was like Mercury in that he taught mortals the use of runes, while the Greek G.o.d introduced the alphabet.

Myths of the Seasons

The disappearance of Odin, the sun or summer, and the consequent desolation of Frigga, the earth, is merely a different version of the myths of Proserpine and Adonis. When Proserpine and Adonis have gone, the earth (Ceres or Venus) bitterly mourns their absence, and refuses all consolation. It is only when they return from their exile that she casts off her mourning garments and gloom, and again decks herself in all her jewels. So Frigga and Freya bewail the absence of their husbands Odin and Odur, and remain hard and cold until their return. Odin's wife, Saga, the G.o.ddess of history, who lingered by Sokvabek, "the stream of time and events," taking note of all she saw, is like Clio, the muse of history, whom Apollo sought by the inspiring fount of Helicon.

Just as, according to Euhemerus, there was an historical Zeus, buried in Crete, where his grave can still be seen, so there was an historical Odin, whose mound rises near Upsala, where the greatest Northern temple once stood, and where there was a mighty oak which rivalled the famous tree of Dodona.

Frigga and Juno

Frigga, like Juno, was a personification of the atmosphere, the patroness of marriage, of connubial and motherly love, and the G.o.ddess of childbirth. She, too, is represented as a beautiful, stately woman, rejoicing in her adornments; and her special attendant, Gna, rivals Iris in the rapidity with which she executes her mistress's behests. Juno has full control over the clouds, which she can brush away with a motion of her hand, and Frigga is supposed to weave them out of the thread she has spun on her jewelled spinning wheel.

In Greek mythology we find many examples of the way in which Juno seeks to outwit Jupiter. Similar tales are not lacking in the Northern myths. Juno obtains possession of Io, in spite of her husband's reluctance to part with her, and Frigga artfully secures the victory for the Winilers in the Langobarden Saga. Odin's wrath at Frigga's theft of the gold from his statue is equivalent to Jupiter's marital displeasure at Juno's jealousy and interference during the war of Troy. In the story of Gefjon, and the clever way in which she procured land from Gylfi to form her kingdom of Seeland, we have a reproduction of the story of Dido, who obtained by stratagem the land upon which she founded her city of Carthage. In both accounts oxen come into play, for while in the Northern myth these st.u.r.dy beasts draw the piece of land far out to sea, in the other an ox hide, cut into strips, serves to enclose the queen's grant.

Musical Myths

The Pied Piper of Hamelin, who could attract all living creatures by his music, is like Orpheus or Amphion, whose lyres had the same power; and Odin, as leader of the dead, is the counterpart of Mercury Psychopompus, both being personifications of the wind, on whose wings disembodied souls were thought to be wafted from this mortal sphere.

The trusty Eckhardt, who would fain save Tannhauser and prevent his returning to expose himself to the enchantments of the sorceress, in the Horselberg, is like the Greek Mentor, who not only accompanied Telemachus, but gave him good advice and wise instructions, and would have rescued Ulysses from the hands of Calypso.

Thor and the Greek G.o.ds

Thor, the Northern thunder-G.o.d, also has many points of resemblance with Jupiter. He bears the hammer Miolnir, the Northern emblem of the deadly thunderbolt, and, like Jupiter, uses it freely when warring against the giants. In his rapid growth Thor resembles Mercury, for while the former playfully tosses about several loads of ox hides a few hours after his birth, the latter steals Apollo's oxen before he is one day old. In physical strength Thor resembles Hercules, who also gave early proofs of uncommon vigour by strangling the serpents sent to slay him in his cradle, and who delighted, later on, in attacking and conquering giants and monsters. Hercules became a woman and took to spinning to please Omphale, the Lydian queen, and Thor a.s.sumed a woman's apparel to visit Thrym and recover his hammer, which had been buried nine rasts underground. The hammer, his princ.i.p.al attribute, was used for many sacred purposes. It consecrated the funeral pyre and the marriage rite, and boundary stakes driven in by a hammer were considered as sacred among Northern nations as the Hermae or statues of Mercury, removal of which was punishable by death.

Thor's wife, Sif, with her luxuriant golden hair, is, as we have already stated, an emblem of the earth, and her hair of its rich vegetation. Loki's theft of these tresses is equivalent to Pluto's rape of Proserpine. To recover the golden locks, Loki must visit the dwarfs (Pluto's servants), crouching in the low pa.s.sages of the underground world; so Mercury must seek Proserpine in Hades.

The gadfly which hinders Jupiter from recovering possession of Io, after Mercury has slain Argus, reappears in the Northern myth to sting Brock and to endeavour to prevent the manufacture of the magic ring Draupnir, which is merely a counterpart of Sif's tresses, as it also represents the fruits of the earth. The fly continues to torment the dwarf during the manufacture of Frey's golden-bristled boar, a prototype of Apollo's golden sun chariot, and it prevents the perfect formation of the handle of Thor's hammer.

The magic ship Skidbladnir, also made by the dwarfs, is like the swift-sailing Argo, which was a personification of the clouds sailing overhead; and just as the former was said to be large enough to accommodate all the G.o.ds, so the latter bore all the Greek heroes off to the distant land of Colchis.

The Germans, wishing to name the days of the week after their G.o.ds, as the Romans had done, gave the name of Thor to Jove's day, and thus made it the present Thursday.

Thor's struggle against Hrungnir is a parallel to the fight between Hercules and Cacus or Antaeus; while Groa is evidently Ceres, for she, too, mourns for her absent child Orvandil (Proserpine), and breaks out into a song of joy when she hears that it will return.

Magni, Thor's son, who when only three hours old exhibits his marvellous strength by lifting Hrungnir's leg off his rec.u.mbent father, also reminds us of the infant Hercules; and Thor's voracious appet.i.te at Thrym's wedding feast has its parallel in Mercury's first meal, which consisted of two whole oxen.

The crossing of the swollen tide of Veimer by Thor reminds us of Jason's feat when he waded across the torrent on his way to visit the tyrant Pelias and recover possession of his father's throne.

The marvellous necklace worn by Frigga and Freya to enhance their charms is like the cestus or girdle of Venus, which Juno borrowed to subjugate her lord, and is, like Sif's tresses and the ring Draupnir, an emblem of luxuriant vegetation or a type of the stars which shine in the firmament.

The Northern sword-G.o.d Tyr is, of course, the Greek war-G.o.d Ares, whom he so closely resembles that his name was given to the day of the week held sacred to Ares, which is even now known as Tuesday or Tiu's day. Like Ares, Tyr was noisy and courageous; he delighted in the din of battle, and was fearless at all times. He alone dared to brave the Fenris wolf; and the Southern proverb concerning Scylla and Charybdis has its counterpart in the Northern adage, "to get loose out of Laeding and to dash out of Droma." The Fenris wolf, also a personification of subterranean fire, is bound, like his prototypes the t.i.tans, in Tartarus.

The similarity between the gentle, music-loving Bragi, with his harp, and Apollo or Orpheus, is very great; so is the resemblance between the magic draught Od-hroerir and the waters of Helicon, both of which were supposed to serve as inspiration to mortal as well as to immortal poets. Odin dons eagle plumes to bear away this precious mead, and Jupiter a.s.sumes a similar guise to secure his cupbearer Ganymede.

Idun, like Adonis and Proserpine, or still more like Eurydice, is also a fair personification of spring. She is borne away by the cruel ice giant Thia.s.si, who represents the boar which slew Adonis, the kidnapper of Proserpine, or the poisonous serpent which bit Eurydice. Idun is detained for a long time in Jotun-heim (Hades), where she forgets all her merry, playful ways, and becomes mournful and pale. She cannot return alone to Asgard, and it is only when Loki (now an emblem of the south wind) comes to bear her away in the shape of a nut or a swallow that she can effect her escape. She reminds us of Proserpine and Adonis escorted back to earth by Mercury (G.o.d of the wind), or of Eurydice lured out of Hades by the sweet sounds of Orpheus's harp, which were also symbolical of the soughing of the winds.

Idun and Eurydice

The myth of Idun's fall from Yggdrasil into the darkest depths of Nifl-heim, while subject to the same explanation and comparison as the above story, is still more closely related to the tale of Orpheus and Eurydice, for the former, like Bragi, cannot exist without the latter, whom he follows even into the dark realm of death; without her his songs are entirely silenced. The wolf-skin in which Idun is enveloped is typical of the heavy snows in Northern regions, which preserve the tender roots from the blighting influence of the extreme winter cold.

Skadi and Diana

The Van Niord, who is G.o.d of the sunny summer seas, has his counterpart in Neptune and more especially in Nereus, the personification of the calm and pleasant aspect of the mighty deep. Niord's wife, Skadi, is the Northern huntress; she therefore resembles Diana. Like her, she bears a quiver full of arrows, and a bow which she handles with consummate skill. Her short gown permits the utmost freedom of motion, also, and she, too, is generally accompanied by a hound.

The story of the transference of Thia.s.si's eyes to the firmament, where they glow like brilliant stars, reminds us of many Greek star myths, and especially of Argus's eyes ever on the watch, of Orion and his jewelled girdle, and of his dog Sirius, all changed into stars by the G.o.ds to appease angry G.o.ddesses. Loki's antics to win a smile from the irate Skadi are considered akin to the quivering flashes of sheet-lightning which he personified in the North, while Steropes, the Cyclops, typified it for the Greeks.

Frey and Apollo

The Northern G.o.d of sunshine and summer showers, the genial Frey, has many traits in common with Apollo, for, like him, he is beautiful and young, rides the golden-bristled boar which was the Northern conception of the sunbeams, or drives across the sky in a golden car, which reminds us of Apollo's glittering chariot.

Frey has some of the gentle Zephyrus's characteristics besides, for he, too, scatters flowers along his way. His horse Blodug-hofi is not unlike Pegasus, Apollo's favourite steed, for it can pa.s.s through fire and water with equal ease and velocity.

Fro, like Odin and Jupiter, is also identified with a human king, and his mound lies beside Odin's near Upsala. His reign was so happy that it was called the Golden Age, and he therefore reminds us of Saturn, who, exiled to earth, ruled over the people of Italy, and granted them similar prosperity.

Freya and Venus

Gerda, the beautiful maiden, is like Venus, and also like Atalanta; she is hard to woo and hard to win, like the fleet-footed maiden, but, like her, she yields at last and becomes a happy wife. The golden apples with which Skirnir tries to bribe her remind us of the golden fruit which Hippomenes cast in Atalanta's way, and which made her lose the race.

Freya, the G.o.ddess of youth, love, and beauty, like Venus, sprang from the sea, for she is a daughter of the sea-G.o.d Niord. Venus bestowed her best affections upon the G.o.d of war and upon the martial Anchises, while Freya often a.s.sumes the garb of a Valkyr, and rides rapidly to earth to take part in mortal strife and bear away the heroic slain to feast in her halls. Like Venus, she delights in offerings of fruits and flowers, and lends a gracious ear to the pet.i.tions of lovers. Freya also resembles Minerva, for, like her, she wears a helmet and breastplate, and, like her, also, she is noted for her beautiful blue eyes.

Odur and Adonis

Odur, Freya's husband, is like Adonis, and when he leaves her, she, too, sheds countless tears, which, in her case, are turned to gold, while Venus's tears are changed into anemones, and those of the Heliades, mourning for Phaeton, harden to amber, which resembles gold in colour and in consistency. Just as Venus rejoices at Adonis's return, and all Nature blooms in sympathy with her joy, so Freya becomes lighthearted once more when she has found her husband beneath the flowering myrtles of the South. Venus's car is drawn by fluttering doves, and Freya's is swiftly carried along by cats, which are emblems of sensual love, as the doves were considered types of tenderest love. Freya is appreciative of beauty and angrily refuses to marry Thrym, while Venus scorns and finally deserts Vulcan, whom she has been forced to marry against her will.

The Greeks represented Justice as a G.o.ddess blindfolded, with scales in one hand and a sword in the other, to indicate the impartiality and the fixity of her decrees. The corresponding deity of the North was Forseti, who patiently listened to both sides of a question ere he, too, promulgated his impartial and irrevocable sentence.