A comparison between the two systems is both interesting and important. They are the two grandest systems of cosmogony and theogony of which we have record, but the reader will generously pardon the writer if he ventures the statement already at the outset, that of the two the Norse system is the grander. These two, the Greek and the Norse, have, to a greater extent than all other systems of mythology combined, influenced the civilization, determined the destinies, socially and politically, of the European nations, and shaped their polite literature. In literature it might indeed seem that the Greek mythology has played a more important part. We admit that it has acted a more _conspicuous_ part, but we imagine that there exists a wonderful blindness, among many writers, to the transcendent influence of the blood and spirit of ancient Norseland on North European, including English and American, character, which character has in turn stamped itself upon our literature (as, for instance, in the case of Shakespeare, the Thor among all Teutonic writers); and, furthermore, we rejoice in the absolute certainty to which we have arrived by studying the signs of the times, that the comparative ignorance, which has prevailed in this country and in England, of the history, literature, ancient religion and institutions of a people so closely allied to us by race, national characteristics, and tone of mind as the Norsemen, will sooner or later be removed; that a school of Norse philology and antiquities will ere long flourish on the soil of the Vinland of our ancestors, and that there is a grand future, not far hence, when Norse mythology will be copiously reflected in our elegant literature, and in our fine arts, painting, sculpturing and music. The Norse mythology differs widely from the Greek. They are the same in essence; that is to say, both are a recognition of the forces and phenomena of nature as gods and demons; but all mythologies are the same in this respect, and the differences, between the various mythological systems, consist in the different ways in which nature has impressed different peoples, and in the different manner in which they have comprehended the universe, and personified or deified the various forces and phenomena of nature. In other words, it is in the ethical clothing and elaboration of the myths, that the different systems of mythology differ one from the other. In the Vedic and Homeric poets the germs of mythology are the same as in the Eddas of Norseland, but this common stock of materials, that is, the forces and phenomena of nature, has been moulded into an infinite variety of shapes by the story-tellers of the Hindoos, Greeks and Norsemen.