longing; and Skirner is Mercurius, who brings Proserpina up from the lower world.
But the myth has also a deeper ethical signification. Our forefathers were not satisfied with the mere shell; and Frey's love to Gerd, which is described so vividly in the Elder Edda, is taken from the nature of love, with all its longings and hopes, and is not only a symbol of what takes place in visible nature. As the warmth of the sun develops the seed, thus love develops the heart; love is the ray of light (Skirner) sent from heaven, which animates and ennobles the clump of earth. Gerd is the maid, who is engaged in earthly affairs and does not yet realize anything nobler than her every-day cares. Then love calls her; in her breast awakens a new life; wonderful dreams like gentle breezes embrace her, and when the dreams grow into consciousness her eyes are opened to a higher sphere of existence. This myth is most perfectly reflected in the love-story of Fridthjof's Saga, an old Norse romance moulded into a most fascinating Epic Poem by Tegner. A good English translation of this poem appeared a few years ago in London, and was republished in this country under the auspices of Bayard Taylor. It is also translated into almost every other European language, and is justly considered one of the finest poetical productions of this century.
SECTION V. WORSHIP OF FREY.
The Sagas tell us, as has already been stated, that Frey was worshiped extensively throughout the northern countries.
In Throndhjem there was during the reign of Olaf Tryggvesson a temple in which Frey was zealously worshiped. When the king, having overthrown the statue
