20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

Comparison of characters and motives in Mongol and Greek myths 515from the side of the mountain,and rending it from its bed;he lifted it high in the air, andthen exerting all his force,hurled it in the direction of thevoice. Down came the mass,just forward of the vessel. Theocean, at the plunge of thehuge rock, heaved the shiptoward Polyphemus; but asecond rock which he hurled,striking aft, propelled themfortunately in the directionthat they desired to take.10b. Then, after climbing to themountaintop, reached in the safe placehe shouted out: “You, miserable Merz!Can not you eat me?” Infuriated Merzwent out from his cave and took a bigboulder and threw it in the direction ofthe man. The man survived. Hearing hisvoice, Merz was maddened and jumpedhitting against the rock his forehead,and died.The above comparison of Mongol and Greek myth are divided intoten parts. We can see perfect accordance between them. There’s a littledifference in their motifs. For example, introduction of the Greek myth ismore extensive and Odysseus boldly talks with Polyphemus, which we cannot see in Mongol myths. It is clear that there are no such things as worshipof Zeus and gods in the Olympic mountain in Mongol myths. Being cleverand visionary Odysseus introduces himself as ’Nobody’, which we cannot see in Mongol myths too. Because of this name, Polyphemus was notrightly understood and helped by other Cyclops when he calls for help. Wecan see that prophesy that he would be blinded by Odysseus, the king ofIthaca being fulfilled and the Poseidon, Polyphemus’s father and god of thesea revenges Odysseus. (Grimal 1986: 387) This closely associated withmythological thinking of ancient Greeks that prophesies do not fail andman live in his destiny.We can say that Greek myths portray Polyphemus’s blindness as aconsequence of great antagonism between Zeus, the god of heaven andPoseidon, the god of sea, and particularly of heavenly and earthly forces.Three Mongol versions complete each other and accords with motifs ofGreek version. Mongol versions of the tale have traditional characteristicrather than of ancient ones. We can see them as ones in the series of Mongoltales which narrate about cannibals.Besides this tale, there are some others, which are similar in theircharacters and motifs in Mongol and Greek mythologies, for example, inthe tale of Midas, a King with Ass Ear (Iljgen chiht khaan) who is the owner