Tag: odin

Einherjar are the spirits of warriors who died in battle and were brought to Valhalla by valkyries. The word einherjar means “those who fight alone” or “lone fighters” in Old Norse. They are the elite army of Odin, the chief god of Norse mythology.

Historical and Mythological Context

Einherjar are part of the Norse cosmology, which consists of nine realms connected by the world tree Yggdrasil. These mythical beings are part of the Germanic people’s history and legends, most notably the Vikings, representing the values and beliefs of Norse culture that embrace courage, honor, loyalty, and glory.

In Norse culture, Einherjar epitomizes the ideal warrior. They receive the highest reward for dying bravely in battle: a seat in Valhalla, where they feast and prepare for Ragnarok. They are symbols of hope and resilience for the Norse people, who encountered numerous difficulties and foes throughout their history.

A Day in the Life of an Einherjar

Einherjar are endowed with supernatural strength, speed, and endurance. They are skilled in various weapons and combat techniques, such as swords, axes, spears, shields, bows, and horses. They are also proficient in magic, poetry, and strategy, as they learn from Odin and other gods in Valhalla.

Valkyries are the female servants of Odin, who fly over the battlefields and choose the slain warriors who are worthy of becoming Einherjar. They escort the einherjar to Valhalla, where they serve them mead and food. They also act as their lovers and companions, as some of them are married or betrothed to einherjar.

Each morning, the rooster Gullinkambi awakens the warriors of Odin, who then proceed to the sizable field of Iðavöllr in the middle of Asgard to engage in merry and lethal combat with one another. The lovely Valkyries feast on everyone who has gathered at Odin’s banquet as dusk falls, bringing the dead back to life and healing the wounded.

They partake in the mead flowing from the udders of the goat Heidrun, perched on the roof of Valhöll. Andhrímnir, the gods’ cook, prepares a meal in the cauldron Eldhrímnir with the flesh of the boar Sæhrímnir. The gods’ animals all have names, underscoring the significance they attribute to their companions. They are so concerned about their well-being that they even resurrect them when consumed.

Thus, the generous boar Sæhrímnir comes back to life every morning to be consumed each evening. Thor, on occasion, has preserved the bones of one of his goats that he was compelled to eat in order to bring it back to life as quickly as possible.

Recruitment and Selection

Valkyries are the ones who decide who among the fallen warriors are worthy of becoming einherjar. They look for qualities such as bravery, skill, honor, and loyalty in the warriors. They also consider the fate and destiny of the warriors, as determined by the Norns, the goddesses of fate. They sometimes intervene in the battles, either to protect or to kill the warriors, depending on Odin’s will and their own preferences.

The main criterion for becoming an einherjar is to die in battle, either by the weapon of an enemy or by one’s own hand. The warriors must also die with honor, meaning they must not flee, surrender, or betray their comrades. The warriors must also have faith in Odin and the gods, and follow their laws and customs.

The Norse society was based on a warrior culture, where fighting and dying in battle was considered the highest honor and duty. The warriors belonged to different social classes, such as kings, nobles, freemen, and slaves, but they all shared the same aspiration of becoming einherjar. The warriors followed a code of conduct, known as the Viking Age laws, which regulated their behavior in war and peace, such as the rules of dueling, raiding, and revenge.

Training and Preparation

Einherjar undergo rigorous training regimens in Valhalla, where they practice their combat skills and learn new ones. They fight with each other every day, using real weapons and inflicting real wounds. They do not fear death, as they know they will be healed and revived every night. They also train with the gods, such as Odin, Thor, Tyr, and Freyr, who teach them the secrets of magic, poetry, and strategy.

Einherjar use various weapons and combat skills, depending on their personal preference and the situation. The most common weapons are swords, axes, spears, and shields, which are made of metal and wood. Some of them also use bows, daggers, and clubs. The most common combat skills are close-range fighting, throwing, and riding, which are based on strength, speed, and agility. Some of them also use magic, stealth, and deception.

Einherjar also undergo spiritual and mental conditioning in Valhalla, where they develop their faith and loyalty to Odin and the gods. They participate in rituals and ceremonies, such as sacrifices, prayers, and oaths, which bind them to the divine will and the cosmic order. They also cultivate their courage and wisdom, which enable them to face any challenge and overcome any fear.

Role in Ragnarök

Einherjar are destined to participate in the final battle of Ragnarök, the doom of the gods and the world. They will fight alongside Odin and the gods against the forces of chaos, such as the giants, the monsters, and the traitors. They will face their enemies with valor and honor, knowing that they will die but also that they will fulfill their destiny.

Einherjar are the loyal sons and followers of Odin, the king and father of the gods. They share a bond of blood and spirit with Odin, who gave them a place in Valhalla and a role in Ragnarök. They will fight for Odin and Valhalla, the symbols of order and glory, against the enemies of the gods and the world.

Einherjar are the symbols of the Norse eschatology, the worldview and beliefs about the end of the world and the afterlife. They represent the cycle of death and rebirth, as they die in battle and are resurrected in Valhalla, and as they die in Ragnarök and are reborn in the new world. They also represent the balance of chaos and order, as they fight against the forces of chaos in Ragnarök, but also cause the destruction of the world and the gods.

Attestations

Einherjar is mentioned in several texts, both ancient and modern, that deal with Norse mythology and culture. Some of the most important texts are:

• The Poetic Edda, a collection of Old Norse poems from the 13th century, contains many references to the einherjar and their role in Valhalla and Ragnarok. Some of the poems that mention the einherjar are Vafþrúðnismál, Grímnismál, Helgakviða Hundingsbana I, and Eiríksmál.
• The Prose Edda, a manual of Norse mythology and poetics written by the Icelandic scholar Snorri Sturluson in the 13th century, describes the einherjar as the adopted sons of Odin and the valkyries as their choosers and companions. The Prose Edda also gives a list of valkyrie names and their meanings.
• Heimskringla, a history of the Norwegian kings written by Snorri Sturluson in the 13th century, contains a poem called Hákonarmál, composed by the skald Eyvindr skáldaspillir in honor of King Hákon the Good, who died in battle and was welcomed by the einherjar and the valkyries in Valhalla.

Ragnarök in Christian Texts

Christian authors, often identified as euhemerist, systematically reinterpreted all Nordic pagan texts. They sought to diminish and denigrate the pagan gods, transforming them into mere mortals, Asian magicians originating from Troy.

The expedient approach was to dispose of pagan gods by reducing them to ordinary mortals. Christian clerics asserted, in sagas either written or rewritten (palimpsests) centuries after the Viking era, that the Einherjar were preparing for a final and fatal battle against the Nordic gods.

Numerous historical sources affirm that Ragnarök is a Christian invention—an amalgamation of a pagan foundation manipulated by Christians. Historians cast doubt on the sincerity of the Ragnarök authors, who aimed to eradicate pagan beliefs and gods. R. Boyer advocates for the rediscovery of the authentic pagan text beneath Christian reinterpretations, suggesting that the text most likely obscured is that of the eternal battle.

The Grímnismál details Valhöll, specifying that this palace possesses 640 doors. Each door accommodates 800 warriors walking abreast, with the term “hundrað” in Old Norse possibly denoting either 100 or 120.

Legacy and Influence

Einherjar are widely represented in the literature and art of the Norse and other Germanic peoples, as they are the subjects and themes of many works. They appear in the poetic and prose eddas, the sagas, the skaldic poetry, and the runic inscriptions, which are the main sources of Norse mythology and history. They also appear in the visual and decorative arts, such as the carvings, paintings, sculptures, and jewelry, which are the expressions of Norse culture and identity.

Einherjar have many contemporary references and adaptations, as they are popular and relevant in modern culture and media. They are featured in various genres and forms of entertainment, such as novels, comics, movies, games, and music, which are inspired by or based on Norse mythology and history. They are also used as symbols and metaphors in various fields and contexts, such as politics, sports, and spirituality, which are related to or influenced by Norse culture and identity.

Hvergelmir is one of the most important sources in Norse mythology. It is located in Niflheim, the realm of cold and darkness, and it is the origin of all the frozen rivers that flow through the nine worlds. Hvergelmir is also the home of many snakes and the dragon Níðhöggr (Nidhöggr), who gnaws at the roots of the world tree Yggdrasil.

The Meaning of Hvergelmir

The name Hvergelmir comes from Old Norse hverr, meaning “bubbling boiling spring” and gelmir, meaning “sword” or “the loud one”. Therefore, Hvergelmir can be translated as “the boiling cauldron” or “the roaring kettle”. This name reflects the nature of the source as a place of intense heat and noise, contrasting with the cold and silent Niflheim. Hvergelmir is also called “the cauldron of evil” by some scholars, who derive gelmir from Old Norse galli, meaning “evil, vice, harm”. This interpretation suggests that Hvergelmir is a source of corruption and destruction, as it harbors the serpent Nidhöggr and other venomous creatures.

The Role of Hvergelmir

Hvergelmir plays a crucial role in the Norse creation myth and the fate of the world. According to Snorri Sturluson’s Prose Edda, Hvergelmir was already present in primordial times, before the gods created the world. It was the source of the eleven rivers called Élivágar, which flowed into the abyss of Ginnungagap, where they froze into ice and rime. When the sparks and the heat from the fire realm of Muspelheim met the ice and the rime, the first living being emerged: the giant Ymir, the ancestor of all the giants. Thus, Hvergelmir was the origin of life in Norse cosmology.

After the world tree Yggdrasil grew out of Ymir’s corpse, one of its three roots extended over Niflheim and Hvergelmir. Hvergelmir became the mother of all the rivers in the world, as the drops from the antlers of the stag Eikþyrnir (Eikthyrnir), who grazed on the branches of the tree Lärad (a variant of Yggdrasil), fell into the source and filled it with water. Hvergelmir was also the dwelling of the dragon Níðhöggr and countless snakes, who gnawed at the root of Yggdrasil and caused it to rot. In the final battle of Ragnarök, Níðhöggr will torment the corpses of the dead in Hvergelmir.

The Symbolism of Hvergelmir

Hvergelmir can be seen as a symbol of the dynamic and chaotic forces of nature, which are both creative and destructive. Hvergelmir is the source of life, but also the source of evil. It is the place where the opposites of fire and ice, heat and cold, light and darkness, meet and interact, generating new forms of existence.

Attestations

Poetic Edda

Eikthyrnir the hart is called,
that stands o'er Odin's hall,
and bites from Lærad's branches;
from his horns fall drops into Hvergelmir,
whence all waters rise

Poetic Edda.

Prose Edda

Just-as-High explains that the spring Hvergelmir is located in the foggy realm of Niflheim

Then said Jafnharr: “It was many ages before the earth was shaped that the Mist-World was made; and midmost within it lies the well that is called Hvergelmir, from which spring the rivers called Svol, Gunnthra, Fjorm, Fimbulthul, Slidr and Hrid, Sylgr and Ylgr, Vid, Leiptr; GjoU is hard by Hel-gates.”

Source The Prose Edda (archive.org)

Later in Gylfaginning, Just-as-High describes the central tree Yggdrasil.

Then said Gangleri : “Where is the chief abode or holy place of the gods?” Harr answered: “That is at the Ash of Yggdrasill; there the gods must give judgment every day.” Then Gangleri asked : “What is to be said concerning that place?” Then said Jafnharr: “The Ash is greatest of all trees and best : its limbs spread out over all the world and stand above heaven. Three roots of the tree uphold it and stand exceeding broad: one is among the Aesir; another among the Rime-Giants, in that place where aforetime was the Yawning Void; the third stands over Niflheim, and under that root is Hvergelmir, and Nidhoggr gnaws the root from below.”

Source: The Prose Edda (archive.org)

Hvergelmir contains not only Níðhöggr but also so many snakes that “no tongue can tell them.”

Moreover, so many serpents are in Hvergelmir with Nidhoggr, that no tongue can tell them, as is here said:

Ash Yggdrasill suffers anguish.
More than men know of:
The stag bites above; on the side it rotteth,
And Nidhoggr gnaws from below.

And it is further said:

More serpents lie under Yggdrasill’s stock
Than every unwise ape can think:
Goinn and Moinn (they’re Grafvitnir’s sons),
Grabakr and Grafvolludr;
Ofnir and Svafnir I think shall aye
Tear the trunk’s twigs

Source: The Prose Edda (archive.org)

The spring is mentioned a third time in Gylfaginning where High (Hárr) recounts its source:

Then spake High (Hárr): “Even more worthy of note is the hart Eikthyrni, which stands in Valhall and bites from the limbs of the tree; and from his horns distils such abundant exudation that it comes down into Hvergelmir,and from thence fall those rivers called thus : Síd, Víd, Søkin, Eikin, Svöl, Gunnthrá, Fjörm, Fimbulthul, Gípul, Göpul, Gömul, Geirvimul. Those fall about the abodes of the Aesir; these also are recorded: Thyn, Vín, Thöll, Höll, Grád, Gunnthráin, Nyt, Nöt, Nönn, Hrönn, Vína, Vegsvinn, Thjódnuma.”

Source: The Prose Edda (archive.org)

Draupnir (the dripper) was the magical ring given to Odin by the dwarf Brok, who crafted it along with his brother Sindri. It possessed the ability to produce eight identical rings of equal value every nine nights. Subsequently, Odin places the ring on Baldr’s funeral pyre, and it is later returned to him through Hermod.

The Story of the Draupnir

One day, Loki maliciously cut the hair of Sif, Thor’s wife. However, when Thor discovered this, he seized Loki and would have crushed all his bones if Loki hadn’t sworn to have the sons of Ivaldi craft golden hair for Sif that would grow like her other hair. Loki then went to the dwelling of the dwarves, and they created the hair, Skidbladnir (the ship of Freyr), and Gungnir (Odin’s spear). Loki then wagered his head with the dwarf, named Brok, that his brother, Sindri, couldn’t create three treasures as good as the ones just mentioned.

The brothers headed to the forge. Sindri placed a pig’s skin on the forge and instructed Brok to operate the bellows without stopping until he signaled. Loki, disguised as a fly, landed on Brok’s hand and stung him. However, Brok continued operating the bellows, and what Sindri withdrew from the forge was a pig with golden bristles.

Next, Sindri placed gold in the forge. This time, Loki landed on Brok’s neck and stung him harder, but Brok persisted in operating the bellows. The result was the golden ring, Draupnir. For the third attempt, Sindri placed the iron in the forge and urged his brother to keep blowing, emphasizing that everything would be lost otherwise. At this point, the fly positioned itself between Brok’s eyes and stung his eyelids. Blood began to drip into his eyes, impairing his vision. Brok momentarily released the bellows to scare away the fly.

While Loki and Brok arrived, each with their treasures, the Aesir sat upon their thrones and deliberated, and Odin, Frey, and Thor were appointed judges to give the final decision. Then, Loki gave Odin the Gungnir spear, which should never lose its aim; to Thor, he gave Sif’s golden hair; and to Frey, he gave the Skidblandner ship, which always had a favorable wind as soon as its sails were unfolded, regardless of the captain’s destination; it could also be folded like a napkin and stored in the pocket if desired.

After this, Brok stepped forward and gave Odin the Draupnir ring, stating that every ninth night, eight rings of equal value would emerge from it.

To Thor, he gave the Mjölnir hammer, saying that it could strike an object no matter how large; it would never miss its target, and when thrown, there was no fear of losing it, as no matter how far it fell, it would always return to its master and, as desired, shrink small enough to be concealed in his bosom. But it had a flaw: its handle was a bit short.

Sleipnir, meaning “the slipper or slippy,” is the horse of the god Odin, the supreme Ase. Its coat is gray, supported by eight legs, and its runes are engraved on its teeth. No other horse is swifter than Sleipnir, capable of riding through the air and overseas. Primarily a shamanic creature, Sleipnir enables the supreme Ase to travel between different worlds.

Sleipnir’s parentage is unusual. According to the most well-known myth, the giant builder (jotunn or jötunheimr), disguised as a horse, offered to build the gods a protective wall around their realm, Asgard, in exchange for the sun, the moon, and the goddess Freyja. The gods agreed but required the wall to be completed in an impossibly short time. To fulfill this condition, Loki, the trickster god, transformed into a mare and distracted the giant’s horse, resulting in the birth of Sleipnir.

Roles of Sleipnir

Sleipnir is also a psychopomp horse that carries fallen warriors to the Valhöll. In his company, Odin crosses Bifröst, the rainbow bridge that links Asgard and Midgard and whose guardianship is entrusted to the god Heimdall, who hears the grass grow and every leaf fall, who sees to the ends of the world and needs no sleep. They ride to the battlefields of men, and Sleipnir escorts the valiant, fallen warriors—the Einherjar—to his master’s prestigious hall, the Vallhöll. There, the Valkyries, Odin’s daughters, welcome them and offer them mead from the goat Heiđrún (Heidrun), who perched on the palace roof and grazed on the tender shoots of the Yggdrasil ash tree.

This psychopomp function is reflected in pagan aristocratic funeral customs, where one or more horses are buried or cremated near the deceased.

Sleipnir, along with his son Grani, serves as the mount of Sigurd, a legendary hero in Norse mythology and the Nibelungenlied. Sleipnir is the only horse in Norse mythology capable of reaching the realm of Hel, the guardian goddess of the dead. When Baldr dies, Hermod, another son of Odin, borrows Sleipnir to travel to Hel and plead with the goddess to allow Baldr’s return.

Sleipnir is closely tied to the world tree Yggdrasill, supporting the nine worlds of Viking cosmogony. Like the tree, Sleipnir can travel and connect the worlds. Every day, Odin rides him to the gods’ council held at the base of Yggdrasil, near the source of Urđr. When Odin hangs for nine days and nights on the tree to gain knowledge of the runes, Sleipnir is initially tethered to the ash.

During the winter solstice, Sleipnir leads the god’s wild hunt across the sky and woods, galloping ahead of the Valkyries and the Einherjars. On the day of the Twilight of the Gods, the fateful Ragnarök, Sleipnir, leads his master Odin into battle, adorned with a golden helmet.

Sleipnir is the son of Loki, the only one of his “monstrous” children that the gods keep with them. The other three children, born with the giantess Angrbođa (Angrboda) of Jötunheimr—Fenrir the wolf, the serpent of Midgard, and Hel, the goddess of death—are deemed dangerous and are cast away. The serpent is thrown into the sea, the wolf is chained, and Hel is relegated to the realm of the dead, becoming its guardian.

The Edda: A Collection of Norse Mythology

The Edda is a comprehensive collection of Norse mythology, and it is one of the primary sources mentioning myths related to Sleipnir. In the 13th century, the Icelander Snorri Sturluson wrote it. Snorri, born in 1179 in Hvamm, in the region of Dalir, western Iceland, came from an ancient and influential family. He left his family at a young age to live with Jon Loftsson, one of the island’s most powerful leaders, in Oddi, one of Iceland’s main intellectual centers.

Snorri likely learned Latin and gained profound knowledge of Norse literary tradition while living with Jon Loftsson. As an adult, he married Herdis, Bersi’s daughter, a wealthy landowner. Snorri’s fortune grew rapidly, and he became a prominent political figure. In 1218, he responded to King Hakon of Norway’s invitation and stayed at the king’s court for two years. However, upon his return to Iceland, he became embroiled in the island’s clan conflicts over Norway’s attempt to extend its sovereignty over Iceland.

His situation in Iceland became perilous, prompting him to return to Norway, where he stayed for another two years amid difficult circumstances. Eventually, he returned to Iceland, defying King Hakon’s ban. Considered a traitor, he was assassinated on the king’s order on September 23, 1241.

Snorri, a politician, aristocrat, and remarkable poet proficient in the art of skaldic poetry, wrote the Edda, probably during his first stay in Norway.

The Edda consists of four parts: the Prologue, Gylfaginning (“The Beguiling of Gylfi”), Skáldskaparmál (“Poetic Diction”), and Háttatal (“Enumeration of Meters”).

The first part, Gylfaginning, recounts King Gylfi’s visit to the gods in their realm of Asgard.

One day, King Gylfi offers a wandering woman who entertains him with a kingdom as large as four oxen could plow in a day and a night. However, the wanderer is actually an Ase goddess, and her oxen are the children she had with a giant. The territory plowed in the given time is immense. Surprised, King Gylfi decides to learn the origin of this power, and, taking the form of an old man, he goes to Asgard to question the gods themselves.

When he arrives at the hall of the Aesir, he claims to be a lost traveler named Gangleri and requests lodging for the night. He is welcomed and enters the hall, where many men drink, play, and fight. Then, he is brought before three hosts, the High One, the Equal of the High One, and the Third, who sit on thrones arranged one above the other.

“And stand now forth, while you ask; He who answers shall sit,” says the Most High.

Gylfaginning, chapter 2

Gylfi asks the High One, the Equal of the High One, and the Third Answer. The entire history of the world, from its origins to its final destruction, is recounted. The origin of time, the creation of the universe, the appearance of races, and the organization of the nine worlds around the ash tree Yggdrasill are described. Then, gods and goddesses are introduced, and for each of them comes the narrative of significant stories for the gods: the chaining of the wolf Fenrir, the conquest of the giantess Gerd by Skirir for his master Freyr, the role of Valhöll and the Einherjar who inhabit it, the origin of Odin’s steed…

Then said Gangleri: “Who owns that horse Sleipnir, or what is to be said of him?” Hárr answered: “Thou hast no knowledge of Sleipnir’s points, and thou knowest not the circumstances of his begetting; but it will seem to thee worth the telling.“

Gylfaginning, chapter 42

Some Myths About Sleipnir

The Birth of Sleipnir

The main myth that has come down to us and is outlined in the Gylfaginning, the first part of the Edda, concerns the birth of Sleipnir.

As the gods have established themselves in their realm of Asgard and have built twelve magnificent palaces with roofs of gold and silver, a builder, accompanied by his only horse, comes to them. He then proposes to build a strong and impregnable enclosure to protect the palaces in three seasons (a Viking season lasting six months). In exchange for wages, he demands the moon Máni and his sister Sol, the sun, as well as the goddess Freyja.

Odin agrees to the proposal after consulting Loki and extending the deadline by one season. Furthermore, the builder can only use the horse that accompanies him and is named Svadilfari (Svaðilfari) to help him.

So, the builder gets to work. The days pass. The work progresses quickly and well, as the horse Svadilfari has prodigious strength that allows it to carry an enormous amount of rock. Also, when summer approaches and the allotted time is coming to an end, the fortress is almost complete.

Three nights before the deadline expires, the Supreme Ase summons all the gods. They remember that it was Loki who advised and urged them to accept. The gods seize him and demand that he find a solution. Odin is the most vehement, and he promises Loki the worst torments if he does not get them out of the predicament where his advice has led them. Loki gets scared, gives in, and promises to ensure that the builder does not fulfill his contract.

The next night, Loki uses his power of metamorphosis and takes the form of a spirited mare in heat. Then, he places himself in the path of Svadilfari. In vain, the builder tries to restrain his horse. It tears off the harness and ties, then rushes towards the mare. They gallop into the forest and stay there all night.

The builder has lost. He cannot complete the fortification within the imposed time. Faced with this failure, his fury becomes such that he can no longer hide his true nature. As a man, he transforms into an impressive ice giant. The gods, alarmed, step back. Odin raises his spear (Gungnir) high in the sky and calls for Þórr. The god, who went to fight trolls and other creatures, appears and, with a blow of his hammer, Mjöllnir, mercilessly smashes the skull of the belligerent giant.

Sometime later, Loki, the hermaphrodite giant with a thousand appearances, gives birth to a splendid foal: Sleipnir.

Other Myths

Sleipnir also appears in other myths.

In the one that recounts the death of Baldr, Hermod, another son of Odin, rides Sleipnir to reach the realm of Hel. Hermod (Hermóðr) rides for nine nights and crosses increasingly dark and cold worlds until he reaches the edge of the Gjöll River, whose water is so icy that it seems to carry knives. Hermod then crosses Gjallarbrú, the golden-covered bridge that spans the river, and gallops until he reaches the gates of the realm of Hel. These are immense gates covered in gold. Hermod tightens the straps of Sleipnir and spurs his mount. Sleipnir leaps and jumps over the gates, not even brushing against them.

In a myth reported in the Skáldskaparmál, the second part of Snorri Sturluson’s Edda, Odin, wearing his golden helmet, rides Sleipnir and reaches the dwelling of the giant Hrungnir. He asks who this man is and what this marvelous horse is. Odin then bets his head that no horse as good as his can be found in all of Jötunheimr.

The giant retorts that his horse, Gullfaxi, is much faster. He mounts his horse in rage at Odin’s conceit and races Sleipnir, not realizing that he is entering the gates of Asgard because he is so focused on winning. Odin then invites his rival to drink; the giant gets drunk and begins to insult and threaten the gods. The Aesir then calls Thor for help. He kills the giant and entrusts his horse Gullfaxi to his son Magni.