Gods and Giants

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Day of the GiantsComing back to a book you first read as a tween, in the days before tweens even existed, can be a revelation. Lester del Rey’s Day of the Giants introduced me to Norse mythology as a kid, and, along with Thor comic books, was my Nordic Bible. The last time I read it was probably in the Ford administration. As part of a reading challenge I’m undertaking this year, I had to select a book I’d read before and, amazingly enough, I still had my copy. Reading the book as an adult, however, proved a very different experience from reading it as a child. For one thing, I noticed quite a bit more of the implicit theology of the story. Del Rey was no theologian, of course. This little book, however, makes a statement that is difficult to miss regarding the gods: they are victims of tradition.

It is probably not worth worrying about spoilers over half a century after a book was published, but I’ll try to be sensitive nevertheless. Leif Svensen, our protagonist, finds himself in Asgard on the eve of Ragnarok. All the familiar Norse gods are there: Thor, Loki, Odin, and kith and kin. As they prepare for the battle with the frost giants, who, in the mythology win the contest, the deities are decidedly subdued. They believe their fate is sealed by a prophecy of defeat. Leif, being a true American, gives them a rousing speech about overcoming the old ways. Gods, by nature, are conservative. They don’t have to bow to tradition—they are gods, after all. The deities are not swayed by the logic of a mere mortal, even after his apotheosis. Fate, it seems, trumps even gods.

I’m pretty sure that Lester del Rey wasn’t attempting to make any profound theological observation here. One can be an accidental theologian. Ideas of gods and what they must do can be a detriment to their own future. Even with the evidence of the failure of their own prophecy, the gods can see no way forward other than that they’ve recognized as fate. They are, without saying too much, out-maneuvered by human resourcefulness. A man tames his god, and it can become a man’s best friend. I wasn’t expecting such theological insight from a sci-fi book from my youth. Then again, you never know what may happen when you come back to a book after leaving it on the shelf for four decades.

The End of the Gods

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RagnarokHovering somewhere between fiction and fact, A. S. Byatt’s Ragnarök: The End of the Gods is a compelling reimagining of Norse mythology. Starting in childhood, the stark and bleak icons of a world where even the gods die captured my fantasy in a way that the more real myths of my own faith did not. Like “Greek mythology” the tales of the Norse don’t come in an authoritative canon. Like the tales collected by the brothers Grimm they are bits and pieces that Byatt brings to life with honest description and the willingness to trust the outlook of a child. Mythology is too often castigated as puerile and of no inherent worth. We would not, however, be human without it.

I suspect we all secretly envy the gods, begrudging them their strength, but especially their immortality. Most myths admit that gods might die, but often they come back or become greater for their demise. Ragnarök is the final death of the gods. In fact, it isn’t so far from the “heat death of the universe” that some scientists warn us is surely coming. All good things come to an end. Even gods. The Christian God, who becomes omnipotent, omnipresent, and omniscient over time, loses something of his likableness for it. Vulnerability lends us a sense of sympathy. Who cannot help but weep for Balder? Odin, the God hung on a tree, dead and brought back to life is swallowed by a wolf. Even mighty Thor succumbs to the poison of the serpent. The world feels impoverished for their loss. Victorious gods have a way of making warriors of their worshippers. Maybe we have something to learn from the gods of the folk.

Mythology is out of fashion among academe. The only money it brings in is from the movies it inspires. Truth may be had for bargain basement prices, so why pay to learn what makes us believe in the impossible? Reading of the end of the gods instills a kind of inspiration that orthodoxy only smothers. No, these deities never really lived. These events never really happened. Still, humans have always found mythology to be uniquely satisfying. Ragnarök explains a chaotic world where our ideas of justice and fairness are often left disappointed. As Byatt points out, Loki is a compelling figure perhaps because he represents what we all know to be true—visions of control are only delusions. In a world with one, monolithic, monotheistic God, we find things hard to explain. Postulating a world where the gods know that they too face an end, even if only in fiction, may help us better understand a world where facts just don’t add up.

Forbidden Words

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800px-Norsemen_Landing_in_Iceland

In keeping with the spirit of freedom, just before July 4 the BBC broke the story of Iceland’s blasphemy laws having been struck down. Although the state Church of Iceland (Lutheran by denomination) supported the move, other churches have been grumbling. It’s an odd notion, that blasphemy should be illegal. Part of the oddity revolves around disagreement of what blasphemy is. Even if taking the name of God in vain is used to define it, several questions remain. Which name of God? Certainly “God” is not a name, but a title. Is taking the title of God in vain blasphemy? What does it mean to take a name in vain? If you don’t mean it? I’ve surely heard many invoking the divine in curses that were most certainly sincere. Were they blaspheming? Does blasphemy really mean failing to believe in God? And, pertinent to Iceland, which god is protected under such laws?

Religious pluralism is the clearest threat to those supporting blasphemy laws. Underlying to very proposition is the idea that there is only one true God and that is the God of Christianity. Judaism might be tacked on there, as might a reluctant Islam, but the notion of blasphemy does not seem to bother the deities of other cultures as much. Honoring and respecting belief in deities is fine and good. In fact, it is the decorous way to behave. Still, privileging one deity as the “true god” protected by state statutes is to bring politics into theology. Since when have elected officials really ever understood what hoi polloi believe? In Iceland the old Norse gods have recently come back into favor. Should they be respected to? Why not as much as the Christian God?

It is perhaps ironic that the Pirate Party put forward the successful bid to strike down the law on blasphemy. According to the BBC, the Pirate Party began in Sweden and has now established itself in 60 countries. Since it’s fight for accountability and transparency in government, it’s sure to have a hard time in the United States where bullies can run for President unashamed. What is clear is that although governments make and enforce laws, the will of the people seldom makes itself heard. We may have won some victories in recent days, but there are many entrenched ideas that benefit those in power and not their underlings. Sounds like the Pirate Party may become the Democratic Party of tomorrow. If it does, however, when it loses sight of the ideals that launched it, we may need a new party to board the ship and ask for the people to be heard. Politely, and without swearing, of course.