The paper is devoted to analyzing the two characters of the Scandinavian and Greek myths: Loki and Prometheus. The psychological approach contributing to assessing and comparing particular characters’ behavior is used for the analysis. The ancient myths are the essential resource of knowledge that can help examine the behavior and psychology of society’s functioning. The tricksters’ archetype, typical for the mythology of different periods and cultures, is implemented in the stories to convey the particular message about the dualism of human nature.
The trickster archetype is represented in the mythologies of different ages and cultures. The myths in which the trickster appears are predominantly etiological, telling about the creation or, in a more archaic version, the abduction of natural objects or cultural values. Such myths have a specific structure correlated with the function of the tricksters: their actions can be treated from two perspectives. On the one hand, they are heroic in solving a particular problem. On the other, these problems are usually the results of their own actions, which they perform to soothe their interest. Tricksterism is often associated with the traits of the hero’s personality, expressed in antisocial behavior violating the norms of public morality. The trickster’s characters of the myth deliver the special implicit message for the society proposing ethical dualism and the inseparable connection between good evil.
The trickster is a popular concept to reflect the rebellious spirit. The two essential conditions of such myths concepts are the insidious trickster and the system which should be tricked. By violating social norms, the trickster heroes break the vicious circle of the sinful world where everything is predetermined. From the orthodox point of view, the tricksters serve to the transition from a rigid socio-cultural system to a multivariate and even chaotic one.1 The tricksters traditionally act as an intermediary between worlds and social groups, promoting the exchange of cultural values between them and transferring information from the unknown field to the knowable area. Such characters make the implicit resources explicit by invading the unknown first. The trickster is immoral from the point of view of the existing ethical system. 2 Taking into consideration the general social structures of the myths, tricksters are treated as having ridiculous, unreasonable, or unconscious personalities possessing prominent features of a seducer.
Varieties of the trickster image can be found in the mythology of all times and cultures. The most famous trickster characters of the Scandinavian and Greek mythologies are Loki and Prometheus. Of all the deities of the Scandinavian pantheon, Loki is the only one who is associated with almost all mythological heroes, he is a relative of Odin and a constant companion of Thor. Only he can freely circulate between all the worlds: in Asgard – the fortress of the gods, Jotunheim – the country of giants and in the underworld of dwarf swings.3 Acting arrogantly, he eventually irritates all other gods causing them problems. As a result, they decide to execute the terrible punishment for him. Loki was tied to three stones by the guts of his son. The giantess Skadi, who had her scores for Loki, hung a poisonous snake over his head when drops of poison fell on Loki’s head, he shuddered, causing earthquakes.4 Often, the trickster figure exhibits sexual variability, changing gender roles. Loki also shows gender imbalance and even becomes pregnant from the stallion Svadilfari.5 The ultimate longing for chaos is hyperbolized in the image of Loki. The concept of freedom is also represented through this character: the desire of the human mind to be free of any social, physical, or spiritual limitations.
The second character which should be discussed is Prometheus. This heroic character is famous for deceiving the gods when dividing meat and stealing the fire from them. There is a tendency in myths to separate the severe deeds of cultured heroes from mischievous tricks. Prometheus – the great founder of culture, who brings fire and related crafts to earth; the victim of his swindle is Zeus. 6 Unlike Loki, who is acting in his interests, Prometheus tries to protect people’s freedoms. However, Prometheus also has all the typical psychological features of the trickster: he tries to rebel against the system using lies and deceiving.
Comparing the two discussed tricksters, it is essential to mention some features similar for both characters. Prometheus is a thief who steals the fire form gods. Loki is also guilty of various thefts, such as the hammer Mjolnir, the spear of Odin Gungnir, ship Skidbladnir.7 Stealing the Fire, Prometheus brings misfortune to people in the form of Pandora, whom Hephaestus, Zeus, and Athena created as punishment. Prometheus, similar to Loki, suffers penalty and is chained to a rock and terrible torment.8 For several centuries the rock with Prometheus was thrown down to Tartarus.
Both characters participate in creating one of the human species. Prometheus creates people similar to gods who can rule the world. Both characters, Prometheus and Loki, have the features of God-fighting tendencies. Thus, both characters have experienced similar events. Moreover, even having different reasons, their actions can be seen as equal. Even though Loki is a more negative character who uses deceiving art only for amusement, his personality is essential in establishing the contrast between good and evil. 9 Prometheus, on the contrary, tries to fight for equality, protecting people’s interests. He tires of overthrowing the system where gods rule people.
The trickster’s archetype in the mythology reflects the initial desires of people living in those days. Being inherent to the God-dependent existence of human beings, people expressed the desire to free themselves from the power above through such characters. Such a longing can be compared with longing for chaos because any system without the ruling regime is anarchy. Moreover, the other function of such characters in myth is to show that all people’s psychology is dual. The behavior of the analyzed characters is described attractively even when they act against those who are superior. Through such characters as Loki and Prometheus, myths teach people to accept the inherent desire to change the social system.
The constant peace and unchangeable power will never exist because of the chaotic nature of human beings. Without evil, people will never understand what good is. Moreover, the particular action can be treated from different perspectives. As a result, as in the case of the Prometheus, some will believe that a person is evilly violating the system’s rules, while some will follow them as seeing an ultimate good. Thus, even the ancient creators of the myth highlighted the contradictory nature of humans and tried to empower people to accept the good and evil in their hearts.
Bibliography
Bassil-Morozow, Helena. “Loki Then and Now: The Trickster Against Civilization.” International Journal of Jungian Studies 9, no. 2 (2017): 1–13.
Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914.
Sturluson, Snorri. The Prose Edda: Norse Mythology. Translated by Jesse Byock. London: Penguin Classics, 2006.
Szyjewski, Andrzej. ” In the Shadow of Trickster. Research Fields and Controversies in the Discourse on the Trickster Complex in the Studies of Myth.” Studia Religiologica 53, no. 3 (2020): 163–179.
Footnotes
- Helena Bassil-Morozow, “Loki Then and Now: The Trickster Against Civilization.” International Journal of Jungian Studies 9, no. 2 (2017): 2.
- Szyjewski, Andrzej. ” In the Shadow of Trickster. Research Fields and Controversies in the Discourse on the Trickster Complex in the Studies of Myth.” Studia Religiologica 53, no. 3 (2020): 168.
- Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914, 508.
- Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914, 536.
- Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914, 559.
- Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914, 521.
- Sturluson, Snorri. The Prose Edda: Norse Mythology. Translated by Jesse Byock. London: Penguin Classics, 2006. 498.
- Hesiod. The Theogony. Translated by Evelyn-White Hugh. London: William Heinemann, 1914.
- Bassil-Morozow, Helena. “Loki Then and Now: The Trickster Against Civilization.” International Journal of Jungian Studies 9, no. 2 (2017): 10.