Ten Great Religions: An Essay in Comparative TheologyClarke, James Freeman
Islamic
Ten Great Religions: An Essay in Comparative Theology
Clarke, James Freeman
Christianity and other religions; Religions
Of the creation of the world the Eddas thus speak: In the day-spring of
the ages there was neither seas nor shore nor refreshing breeze; there was
neither earth below nor heaven above. The whole was only one vast abyss,
without herb and without seas. The sun had no palace, the stars no place,
the moon no power. After this there was a bright shining world of flame to
the South, and another, a cloudy and dark one, toward the North. Torrents
of venom flowed from the last into the abyss, and froze, and filled it
full of ice. But the air oozed up through it in icy vapors, which were
melted into living drops by a warm breath from the South; and from these
came the giant Ymir. From him came a race of wicked giants. Afterward,
from these same drops of fluid seeds, children of heat and cold, came the
mundane cow, whose milk fed the giants. Then arose also, in a mysterious
manner, Bor, the father of three sons, Odin, Vili, and Ve, who, after
several adventures,--having killed the giant Ymir, and made out of his
body Heaven and Earth,--proceeded to form a man and woman named Ask and
Embla. Chaos having thus disappeared, Odin became the All-Father, creator
of gods and men, with Earth for his wife, and the powerful Thor for his
oldest son. So much for the cosmogony of the Edda.
On this cosmogony, we may remark that it belongs to the class of
development, or evolution, but combined with a creation. The Hindoo,
Gnostic, and Platonic theories suppose the visible world to have emanated
from God, by a succession of fallings, from the most abstract spirit to
the most concrete matter. The Greeks and Romans, on the contrary, suppose
all things to have come by a process of evolution, or development from an
original formless and chaotic matter. The resemblance between the Greek
account of the origin of gods and men and that of the Scandinavians is
striking. Both systems begin in materialism, and are radically opposed to
the spiritualism of the other theory; and in its account of the origin of
all things from nebulous vapors and heat the Edda reminds us of the modern
scientific theories on the same subject.
Public-domain text, read in full here on John Shaqi.
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