washed her feet in the evening, and when she became sick he promised to cure her, but the remedy was so bitter that she must first be bound. He represented to her father that it, even against her wish, must operate with all its dissolving power, and permeate all her limbs before she could be restored to health. Thus he won the maiden, as some think, with the secret consent of her father. But the gods banished Odin from Byzantium, and accepted in his place a certain Oller, whom they even gave Odin's name. This Oller had a bone, which he had so charmed by incantations that he could traverse the ocean with it as in a ship. Oller was banished again by the gods, and betook himself to Sweden; but Odin returned in his divine dignity and requested his son Bous, whom Rind bad borne, and who showed a great proclivity for war, to revenge the death of his brother. Saxo Grammaticus relates this as confidently as if it were the most genuine history, not having the faintest suspicion as to its mythical character.
Saxo's Rosthiof is mentioned in the Elder Edda as Hross-thiofr (horse-thief), of Hrimner's (the frost's rime's) race. Saxo's Vecha is Odin, who in the Elder Edda is called Vak. The latter portion of the myth is not given in Hávamál, and were it not for faithful Saxo we should scarcely understand that portion of the Elder Edda which was quoted above. But with the light that he sheds upon it there is no longer any doubt. Rind is the earth, not generally speaking, but the earth who after the death of Balder is consigned to the power of winter. Does not the English word rind remind us of the hard-frozen crust of the earth? Defiantly and long she resists the love of Odin; in vain be proffers her the ornaments of summer; in vain he reminds her of his warlike deeds, the Norseman's most cherished enterprise in the summer-
