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 *ties of the body, in man; and between the two, soul and body, there is a constant struggle for supremacy. This interpretation is very good, because it is very poetic, but it has more to do with the application of the myths than with their primary source.

Finally, an interpretation, that has frequently been alluded to in the preceding pages of this introduction, is the physical, or interpretation from nature,—impersonation of the visible workings of nature. The divinities are the forces and phenomena of nature personified; and evidence of the correctness of this view can be abundantly presented by defining etymologically names of the several divinities, their attributes, dwellings and achievements, and by showing how faithfully the works of the gods correspond with the events and scenes of the outward world. There is no doubt that this is the true interpretation of all mythologies; and that it is, so to speak, the key to the Norse mythology, it is hoped will be sufficiently demonstrated in the second part of this book in connection with the myths themselves; but the ethical, or perhaps better the spiritual, interpretation must by all means be added. The spiritual or ethical and the physical interpretation must be combined. In other words, we can scarcely make the interpretation too anthropomorphic. The phenomena and forces of nature have been personified by our forefathers into deities, but the myths have been elaborated to suit and correspond with the moral, intellectual and emotional nature,—the inner life of man. The deities have been conceived in a human form, with human attributes and affections. The ancient Norsemen have made their mythology reflect human nature, and have clothed the gods with their own faculties of mind and body in respect to good and