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When earth is called the wife of Odin, the mother of Thor, when wind is styled the son of Fornjót and the sea is conceived as Ran, the wife of Ægir, the myths are not anthropomorphism or personification in the modern and Alexandrian sense. Human-likeness is joined to the other qualities of natural phenomena or, more truly expressed, human appearance enters as a quality among other qualities into the soul of earth, wind and sea, but it does not in the least interfere with the impersonal workings of the forces of nature. There is no contradiction between subject and verb in the scald's description of the winter gales: “Fornjót's Sons began to whirl,” nor is there really any breach of common-sense in a storm scene such as this: “The gusts carded and twined the storm-glad daughters of Ægir.” The moon gives birth, the earth is a mother, stones bring young into the world, and that is to say that these beings beget, conceive and are delivered, for thus all procreation takes place under the sun. But this does not imply that earth must transform itself to a human being and seek a couch to bring forth its children. The little we know as to our forefathers' practical relations with the world about them indicates, as will soon appear, that they did not appeal to the objects of nature as pseudo-personalities; like their primitive brethren all over the world, they tried to win the friendship and power of animals and trees and stones by much surer means. When the poet lets Frigg send messengers about to fire and water, iron and all kinds of ore, to stones, earth, trees, sicknesses, beasts, birds, to get them to swear they will never harm Balder, he has plainly no idea in his mind of such messengers going out to knock at the doors of nymphs and demons; his hearers must have been familiar with a method of appealing directly to the things themselves, to the souls.
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