mythology. They mutually explain each other, and the Gothic race must sooner or later begin to study its own history.
That the Odinic mythology exercised a mighty influence in forming the national character of the Norsemen, becomes evident when we compare the doctrines of their faith with the popular life as portrayed in the Sagas. Still we must bear in mind that this national spirit was not created by this faith. The harsh climate of the North modified not only the Norse mythology, but also moulded indefinitely the national character, and then the two, the mythology and the national character, acted and reacted upon each other. Thus bred up to fight with nature in a constant battle for existence, and witnessing the same struggle in the life of his gods, the Norseman became fearless, honest and truthful, ready to smite and ready to forgive, shrinking not from pain himself and careless about inflicting it on others. Beholding in external nature and in his mythology the struggle of conflicting forces, he naturally looked on life as a field for warfare. The ice-bound fjords and desolate fells, the mournful wail of the waving pine-branches, the stern strife of frost and fire, the annual death of the short-lived summer, made the Norseman sombre, if not gloomy, in his thoughts, and inured him to the rugged independence of the country. The sternness of the land in which he lived was reflected in his character; the latter was in turn reflected in the tales which he told of his gods and heroes, and thus the Norseman and his mythology mutually influenced each other.
The influence of the Asa faith, says Prof. Keyser, upon the popular spirit of the Norsemen, must be regarded from quite another point of view than that
