The old Norsemen said: The mischief-maker Loke cuts for mere sport the hair of the goddess Sif, but the gods compel him to furnish her new hair, Loke gets dwarfs to forge for her golden hair, which grows almost spontaneously. We, their prosaic descendants, say: The heat (Loke) scorches the grass (Sif’s hair), but the same physical agent (heat) sets the forces of nature to work again, and new grass with golden (that is to say bright) color springs up again. Thus our ancestors spoke of all the workings of nature as though they were caused by personal agents; and instead of saying, as we now do, that winter follows summer, and explaining how the annual revolutions of the earth produce the changes that are called seasons of the year, they took a more poetical view of the phenomenon, and said that the blind god Hoder (winter) was instigated by Loke (heat) to slay Balder (the summer god). This idea of personifying the visible workings of nature was so completely developed that prominent faculties or attributes of the gods also were subject to impersonation. Odin, it was said, had two ravens, Hugin and Munin; that is, reflection and memory. They sit upon his shoulders, and whisper into his ears. Thor’s strength was redoubled whenever he girded himself with Megingjarder, his belt of strength; his steel gloves, with which he wielded his hammer, produced the same effect. Nay, strength was so eminent a characteristic with Thor that it even stands out apart from him as an independent person, and is represented by his son Magne (strength), who accompanies him on his journeys against the frost-giants.