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The Viking Spirit: An Introduction to Norse Mythology and Religion

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Daniel McCoy

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“Euripides, however, has drawn Fate down from the region of the infinite; and with him inevitable necessity not unfrequently degenerates into the caprice of chance. Accordingly, he can no longer apply it to its proper purpose, namely, by contrast with it, to heighten the moral liberty of man. How few of his pieces turn upon a steadfast resistance to the decrees of fate, or an equally heroic submission to them! His characters generally suffer because they must, and not because they will.”

FateTragedyEuripides
Book:Lectures on Dramatic Art and Literature
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“In comedy, if fate is to appear comic, it must be arbitrary and appear to behave like a person, and the people who are subject to fate should not be responsible for what occurs. In tragedy fate is not an arbitrary person - it is we who are responsible, and we bring our fate upon ourselves. Where fate plays too large a role, however, the effect is not tragic but pathetic. The effect of Greek tragedy can seem pathetic to us just in this way. The Greeks naively argue that the sign of guilt is misfortune and that therefore if there is misfortune, then there must be guilt. Comic fate is arbitrary and does not involve real suffering - whatever suffering in is presented in comic must be temporary and imaginary.”

ComedyFateTragedy
Book:Lectures on Shakespeare
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“As for the Economy, this new embodiment as I called it of Fate or the Gods, this global power that governs the lives of Chinese workers in village factories, Brazilian miners, children working cocoa plantations in West Africa, sex workers in Mumbai, real estate salesmen in Connecticut, sheep-farmers in Scotland or on the Darling Downs, disembodied voices in call centres in Bangalore, workers in the hospitality industry in Cancun or Venice or Fiji, keeping them fatefully interconnected, in its mysterious way, by laws that do exist, the experts assure us, though they cannot agree on what they are- it is too impersonal, too implacable for us to live comfortably with, or even to catch hold of and defy. When we were in the hands of the Gods, we had stories that made these distant beings human and brought them close. They got angry, they took our part or turned violently against us. They fell in love with us and behaved badly. They had their own problems and fought with one another, and like us were sometimes foolish. But their interest in us was personal. They watched over us and were concerned though in moments of willfulness or boredom they might also torment us as “wanton boys” do flies. We had our ways of obtaining their help as intermediaries. We could deal with them. The Economy is impersonal. It lacks manageable dimensions. We have discovered no mythology to account for its moods. Our only source of information about it, the Media and their swarm of commentators, bring us “reports,” but these do not help: a possible breakdown in the system, a new crisis, the descent of Greece, or Ireland or Portugal, like Jove’s eagle, of the IMF. We are kept in a state of permanent low-level anxiety broken only by outbreaks of alarm.”

EconomyFateSocietyMythologyThe Gods
Book:The Happy Life: The Search for Contentment in the Modern World
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