Cycles of Entropy

In Greek, Norse, and Hebrew myth, we can see examples of both ex nihilo creation and creation from Chaos. In Hebrew myth, God has and will always exist. God created both the world and life from himself with no outside substance. In both Norse and Greek myth, the world was created by material already in existence when ‘the creator’ came into being. Norse myth begins with two distinct lands with a chasm between them forming the first creators. Here in Norse myth we also see an example of the World Parent myth when the body of that first sentient being is formed into the worlds. The Greek cosmos arose from a different preexisting material; Chaos.

While different in many aspects, I believe that Greek, Norse, and Hebrew myth all share an overarching theme. In all three, there is not simply movement from disorder to order, but also a broader cycle of entropy and order. In all three myths we see this trend not just once, but over and over again. Greek myth shows Chaos generating order with its offspring. Later we, again, see a move from disorder to order when Zeus sends a flood to punish man who has become unruly. Another example of this tendency toward orde,r in Greek myth, can be seen in the Persephone story. The natural order of things has once more gone awry and the gods must work restore that natural order. In Norse myth, the same cycles can be seen. First with the creation of the world from the body of Ymir and with Heimdall’s creation of social classes bringing order to human society. In Hebrew myth we see a similar cycle to that of Greek myth with the creation of the world and subsequent punishment via flood. Perhaps ancient civilizations realized this as a natural scientific phenomenon that we see play out allegorically. Alternatively, as humans we sometimes (or most of the time) have the tendency to see preexisting cultures and cultural ideas as bad or less evolved(read more chaotic.) Therefore, the cycle of entropy and order that we see my be new myths enveloping the old ones.

Man Needs Me

Without me, civilization would fall. You may not have heard a great deal about me, but I am a very important goddess.  I am so essential that I receive a portion of all sacrifices and I am the first mentioned when oaths are sworn ( even before Zeus!)  Both, Apollo and Poseidon, sought to marry me. I , however, vowed to stay a virgin. I am the goddess of the fire that sustains human life. Goddess of the hearth. I am Hestia.

I govern the hearth of the home and ,subsequently, your ability to cook food. I govern the fire that warms your home. I rule domestic stability; the most basic, but essential parts of your daily life. Most other Olympians are too busy with their own affairs to tend to human needs. Other gods seemed to only be interested in humans in they have something to gain (love, sex, glory, etc.)  There are few other gods so interested in your mortal concerns.

There are very few temples dedicated to me, but I am represented and honored in all cities. I not only represent the domestic hearth, but also the communal hearth. I am the fires that light the cities. The communal hearth is a symbol of civic integrity. It is here that important guests are welcomed into a city. At civic events and ceremonies, I am honored before all other gods and goddesses.

If you understand the importance of the home and hearth in human civilization, then you should revere me before all others. I represent the things that keep you safe, warm, and fed. I may not have been glorified by poets, but I am more essential to and concerned with your survival than those other adulterous, scheming, violent, often irrational gods and goddesses. Lastly, I am an immobile goddess centered and anchored to the home. Your home. More than any other god could or would be, I will always be there.

Works Cited

Larsen, Jennifer. Ancient Greek Cults: A Guide. New York: Routledge, 2007.

Powell, Barry B. Classical Myth. Harlow: Prentice Hall, 2008. PDF.

Shifting Views of Nature

Our current culture and Greek myth often look at nature in vastly different ways. The creation of nature itself, manipulation of nature, and its everyday influence on human life are addressed dissimilarly  by the two different cultures.  It is likely that a shift from a polytheistic to a predominantly monotheistic society as well as scientific advancements have changed the way we look at our physical world.

In our current era, most of western culture believes that a  single divine entity that has always existed created the heavens , earth , and all the natural beings on it. In these religions God is decidedly separate from his creation. Greek myth, however, asserts that nature was not built by a single being, but rather came from nothing or Chaos. The beings that sprang from Chaos are sentient and inseparable from nature itself. Gaia is both a divine entity and the actual earth. Similarly, Ouranos is the sky. Many gods and goddesses represent parts of nature, but also have humanlike forms.

In both cultures, we see nature being manipulated. Nature can be either manipulated by man or through divine intervention. Orpheus could, using only his lyre, affect wild animals and even move stones. Today, man still manipulates nature, but not with any magical means. We use science to change our surroundings. We build dams and cut down forests. We can genetically alter food and even harness nature to produce energy. The monotheistic God and the Greeks gods and goddesses utilize nature in similar ways. Both use natural disaster for revenge or moral retribution.  In a story resembling that of Noah and the flood, Zeus floods the Earth to rid it of a generation of humans that won’t honor the gods. Demeter, in tremendous grief for her missing daughter, nearly destroys all of humanity and ultimately changes the seasons forever.

Due to the unpredictable and destructive power of nature, ancient Greeks show a great deal of respect for nature and its respective gods. Aware of the gods wrath, they would make regular sacrifices for safe sea travel, bountiful hunts, and plentiful harvests.  Storms, floods, wild animals are just a few real threats to everyday life we see in Greek myth.  Adonis is killed by a wild boar despite a warning from Aphrodite.  Eurydice, the wife of Orpheus, is killed by a snake while walking through a meadow. While we have, in today’s society, eliminated ourselves from the food chain, we are still in danger ( to a greatly diminished degree) from nature. Although we have the scientific means to deal with most natural disaster and lessen their effects, we can see through pop culture that as humans we still fear the wrath of nature.  Armageddon, Twister, San Andreas are just a few movies that address this very deeply ingrained fear.  Our society maintains its primal viewpoint of the natural world yet has sadly lost the respect and reverence for it.

Uses of Myth

When I think of myth, the first word that comes to mind is folklore; culturally specific stories that attempt to make sense of concepts that could not be explained with logic and reason. Religion is a moral code shared by a group of people as opposed to a collection stories that explain natural phenomena. In today’s world, we would explain ( or attempt to explain) those same concepts using science. However, I believe there are instances in which we use myth today. We can see the use of myth in some holiday rituals and stories that have Pagan origins (i.e. Santa Claus.) I find myth interesting, because it shows how a particular culture views the world around them. People might study myth in order to see the differences or ,perhaps, similarities between cultures.

After ruminating on Armstrong’s words, I see that there is not a great deal of difference between religion and myth. Religions seemed to be rooted in myth. Armstrong states, ” religious stories are almost always mythological.” Myth is not just mere explanation of  natural phenomena through story, but rather a way to tackle the more difficult questions of human existence. Myth also demonstrates how we, as humans, should behave.  These things make myth very similar to religion with the main difference being the rift between the divine and the profane.