treading down the grain. Wednesday is named after Odin (Odinsday), and on this day his horse was most apt to visit the fields. But in a higher sense Sleipner is a Pegasos. Pegasos flew from the earth to the abodes of the gods; Sleipner comes from heaven, carries the hero unharmed through the dangers of life, and lifts the poet, who believes in the spirit, up to his heavenly home. Grundtvig calls Sleipner the courser of the poet's soul; that is to say, of the Icelandic or Old Norse strophe in poetry, which consisted of eight verses, or four octometers. The most poetic is the most truthful interpretation of the myths.
SECTION V. ODIN'S JOURNEYS.
A whole chapter might be written about the wanderings of Odin, his visits to the giants, to men, to battles, etc.; but as these records are very voluminous, and are found to a great extent in the semi-mythological Sagas, in which it is difficult to separate the mythical and historical elements, we will make but a few remarks on this subject. All his wanderings of course describe him as the all-pervading spirit of the universe. They have the same significance as his horse Sleipner, his ravens Hugin and Munin, etc. He descends to the bottom of the sea for wisdom, he descends to earth to try the minds of men. In the Elder Edda journeys of Odin form the subjects of the lays of Vafthrudner, Grimner, Vegtam, etc. (See pp. 120-124.) In the lay of Vafthrudner Odin visits the giant Vafthrudner for the purpose of proving his knowledge. They propose questions relating to the cosmogony of the Norse mythology, on the condition that the baffled party forfeit his head. The giant incurs the penalty. Odin calls himself Gangraad, but by the last question the giant recognizes him and is stricken with
