Heimdall

Heimdall

Heimdall in Norse Mythology

Heimdall (Old Norse: Heimdallr [ˈhɛimˌdɑlːz̠]) is a god in Norse mythology who watches for intruders and the onset of Ragnarök from his dwelling, Himinbjörg, where the burning rainbow bridge Bifröst meets the heavens. Heimdall is renowned for his foresight and sharp senses, especially his exceptional vision and hearing. The god and his attributes are described in enigmatic terms: Heimdall has golden teeth, "his head is called his sword," and he is "the whitest of the gods."

Heimdall possesses the resonant horn Gjallarhorn, the golden-maned horse Gulltoppr, and a store of mead in his hall. He is said to be the son of the Nine Mothers and the progenitor of human social classes. Notable stories include his retrieval of Freyja's precious necklace, Brísingamen, during a seal-shaped battle with Loki. Heimdall and Loki share a hostile relationship, with a prophecy foretelling their mutual destruction during Ragnarök. Heimdall is also known as Rig, Hallinskiði, Gullintanni, and Vindlér or Vindhlér.

Sources and Depictions

Heimdall is mentioned in the Poetic Edda (compiled in the 13th century from earlier sources), the Prose Edda and Heimskringla (both written in the 13th century), skaldic poetry, and an Old Norse runic inscription found in England. Two lines from an otherwise lost poem, Heimdalargaldr, also survive. The enigmatic nature of these sources has led scholars to propose various theories about Heimdall’s role, including connections to sheep, boundaries, and waves.

Names and Etymology

The etymology of Heimdall’s name is uncertain, though it has been suggested to mean "the one who illuminates the world." Heimdallr may also share linguistic roots with Mardöll, a name of Freyja. Heimdall’s name is typically anglicised as Heimdall (dropping the nominative -r).

Heimdall has three additional attested names:

  • Hallinskiði: Its meaning is unclear but has prompted numerous interpretations.
  • Gullintanni: Literally "the one with golden teeth."
  • Vindlér/Vindhlér: Possibly means "protector from the wind" or "wind-sea."

These names have inspired various theories about the god’s nature and functions.

Evidence

Saltfleetby Spindle Whorl Inscription

In 2010, a lead spindle whorl bearing a Younger Futhark inscription was discovered in Saltfleetby, England. Dated to 1000–1100 CE, the inscription mentions Heimdallr alongside Odin and Þjálfi, Thor’s servant. John Hines from Cardiff University noted:
"While the translation and identification involve uncertainties that could fill an essay, the names of two Nordic gods, Odin and Heimdallr, are unmistakably present, as is Þjálfi, the recorded name of Thor’s male servant."

Poetic Edda

Heimdall appears in six poems: Völuspá, Grímnismál, Lokasenna, Þrymskviða, Rígsþula, and Hrafnagaldr Óðins.

In Völuspá, Heimdall is mentioned three times. In the opening stanza, the undead Völva (seeress) who narrates the poem calls for silence and refers to Heimdall:

Benjamin Thorpe’s Translation:
"I pray for silence from all sacred children,
great and small, the sons of Heimdall.
They wish for me to tell Valfather’s deeds,
the ancient sagas of mankind, which I best recall."

Henry Adams Bellows’ Translation:
"Give ear, all ye sacred people,
both high and low, sons of Heimdall;
thou wilt, Valfather, that well I relate,
old tales I remember of men long ago."

 


D

Scholarly Interpretations of Heimdall’s Role in Völuspá

The stanza referencing "holy races" in Völuspá has led to various interpretations. Some scholars see these "races" as humans, while others interpret them as gods. The idea of humanity being "Heimdall’s sons" is unique and has been linked to the Prose introduction of the Rígsþula, where Heimdall travels among humans, sleeping between couples and creating social classes (see the Rígsþula section below).

Later in Völuspá, the seeress predicts the events of Ragnarök and Heimdall’s role in its commencement. Heimdall will raise and blow his Gjallarhorn loudly. Differences in manuscripts have resulted in varied translations of this stanza:

Benjamin Thorpe’s Translation:
Mim’s sons dance,
but the tree in the middle takes fire,
at the resounding Gjallarhorn.
Loud blows Heimdall,
his horn is raised;
Odin speaks with Mim’s head.

Henry Adams Bellows’ Translation:
Swift move the sons of Mim, and fate
is heard in the note of Gjallarhorn;
Loud blows Heimdall, the horn is aloft,
In fear quake all who on Hel-roads are.

Scholar Andy Orchard suggests that Gjallarhorn could mean "horn of the river Gjöll," noting that Gjöll is the name of an underworld river associated with wisdom. However, in Grímnismál, Heimdall is described as drinking fine mead in his heavenly home, Himinbjörg.

Heimdall’s Hearing or Horn in Völuspá

Earlier in the poem, the völva mentions a scenario involving Heimdall’s hearing or horn (depending on the interpretation of the Old Norse noun hljóð, bolded for emphasis in translations):

Benjamin Thorpe’s Translation:
She knows that Heimdall’s horn is hidden
beneath the radiant, sacred tree.
A stream she sees flow, foaming down,
from Valfather’s pledge.
Do you understand yet, or what more?

Henry Adams Bellows’ Translation:
I know of Heimdall’s horn, hidden
under the high-reaching holy tree;
On it pours from Valfather’s pledge
a mighty stream: would you know more?

Carolyne Larrington’s Translation:
She knows that Heimdall’s hearing is hidden
beneath the radiant, sacred tree;
she sees the muddy torrent flow down
from the pledge of the father of the slain; do you
do you understand yet, or what more?

Scholar Paul Schach remarks that these stanzas are "highly mysterious and opaque, perhaps deliberately so." He points out that hljóð in Icelandic typically means "hearing" rather than "horn." Other scholars suggest it could refer to Heimdall’s sense of hearing rather than an object.

Carolyne Larrington proposes that if hljóð means "hearing," this stanza implies that Heimdall, like Odin, sacrificed a body part at the well. While Odin gave an eye for wisdom, Heimdall appears to have given his ear.

Heimdall in Grímnismál

In Grímnismál, Odin (disguised as Grímnir), tortured, starving, and thirsty, describes various mythological locations to the young Agnar. The eighth place he mentions is Himinbjörg, Heimdall’s home:

Benjamin Thorpe’s Translation:
Himinbjörg is the eighth place, where Heimdall,
it is said, rules over the holy mansions:
There the watchman of the gods, in his tranquil home,
gladly drinks the good mead.

Henry Adams Bellows’ Translation:
Himingbjorg is the eighth, where Heimdall, they say,
rules over men;
In his well-built house, the warder of heaven
gladly drinks good mead.

Bellows’ Commentary:
Henry Adams Bellows notes that this stanza appears to reference Heimdall’s dual roles as the father of humanity (Rígsþula) and the guardian of the gods. However, the second line is unclear in the manuscripts, and its meaning is reconstructed with some uncertainty.

Heimdall in Lokasenna

In Lokasenna, Loki exchanges insults with various gods during a feast. At one point, Heimdall intervenes, telling Loki he is drunk and senseless, asking why he does not stop speaking. Loki retorts that Heimdall should remain silent, as his life is fated to be "hateful." He mocks Heimdall for his role as the gods' watchman, saying he must always endure "a muddy back" while serving. The goddess Skaði then interjects, and the verbal sparring continues around the table.

Heimdall in Þrymskviða

The poem Þrymskviða tells the story of Thor losing his hammer, Mjöllnir, to the Jötnar and his quest to retrieve it. The gods convene at a thing to discuss how to recover the hammer, which the Jötnar demand as a bride price for Freyja. Heimdall proposes that Thor disguise himself as Freyja, and he is described as hvítastr ása. This term has been translated in various ways:

Benjamin Thorpe’s Translation:
Then spoke Heimdall, brightest of Æsir,
he foresaw it well, like other Vanir:
“Let us clothe Thor in a bridal gown,
let him wear the famous Brising necklace.
“Let keys jingle at his side,
and women’s herbs fall to his knees,
but place precious stones on his chest,
and a fine headdress on his head.”

Henry Adams Bellows’ Translation:
Then spoke Heimdall, the whitest of the gods,
Like the Wanes, he knew the future well:
“Bind we on Thor the bridal veil,
Let him bear the mighty Brising necklace;
“Let keys jingle about him,
And a woman’s dress fall to his knees;
With gems full broad let his breast be hung,
And a pretty cap crown his head.”

Jeramy Dodds’ Translation:
The most glittering of gods, Heimdall,
who, like the Vanir, is blessed with foresight, said:
“Let us lay a bridal veil over Thor’s face
and fasten the Brising necklace around his neck.
“Let wedding keys jingle at his waist,
dress him in a woman’s gown down to his knees,
and loop great gemstones across his chest,
and crown him with an elegant headdress.”

Scholarly Notes on Heimdall’s Status as hvítastr ása

The phrase hvítastr ása has been interpreted as "brightest" (Thorpe), "whitest" (Bellows), or "most glittering" (Dodds). Scholar John Lindow observes that there is no evidence elsewhere that Heimdall is associated with the Vanir, despite his comparison to them in this passage. Heimdall’s brightness or whiteness is often connected to his role as a guardian and a being of great purity and foresight.

Heimdall in Rígsþula

The prose introduction to Rígsþula states that, "in ancient stories," Heimdall, described as a god among the Æsir, once undertook a journey. Taking the name Rígr, Heimdall walked along a seashore and visited human households.

In the poem, Rígr (Heimdall) is portrayed as a wise and powerful god. Along his journey, he meets various couples, shares meals with them, and spends three nights in their beds. The wives of these couples conceive children who become the progenitors of different human classes.

Eventually, a warrior household produces a promising boy. As the boy grows older, Rígr emerges from a thicket, teaches him the runes, names him, and declares him his son. Rígr advises the boy to venture out and claim lands. The boy grows into a great leader, marries a beautiful wife, and fathers many children.

One of their descendants becomes so skilled that he can share his rune knowledge with Heimdall and earns the title Rígr. The poem ends abruptly, leaving Heimdall’s role further unexplored.

Heimdall in the Prose Edda

In the Prose Edda, Heimdall is mentioned in Gylfaginning, Skáldskaparmál, and Háttatal. These accounts provide insights into Heimdall’s attributes, his role among the gods, and his significance in Norse mythology.

Heimdall in Gylfaginning

In Gylfaginning, High (Hár), the enthroned figure, recounts Heimdall’s story to the disguised mythical king Gangleri.

Attributes and Titles

High describes Heimdall as:

  • Known as "the white Áss" (hvítastr ása), signifying his purity.
  • "Great and holy," born of nine virgin sisters.
  • Referred to by names such as Hallinskiði and Gullintanni ("the one with golden teeth").

Heimdall resides at Himinbjörg, near the rainbow bridge Bifröst. He serves as the gods’ watchman, guarding the bridge against the Jötnar. His supernatural abilities include:

  • Needing less sleep than a bird.
  • Seeing as clearly at night as during the day, over distances of 100 miles.
  • Hearing grass grow, wool on sheep, and anything louder.

Heimdall possesses:

  • The trumpet Gjallarhorn, whose sound is heard across all worlds.
  • Gulltoppr, his golden-maned horse.

High notes that Heimdall’s head is metaphorically referred to as his sword (Heimdallar hǫfuð). Two lines from the lost poem Heimdalargaldr are also quoted, where Heimdall identifies himself as the son of nine mothers.

Role in Baldr’s Funeral

In Chapter 49, Heimdall is mentioned among the gods who attend Baldr’s funeral, riding Gulltoppr.

Role in Ragnarök

In Chapter 51, High predicts Ragnarök, detailing Heimdall’s role:

  • He will blow the Gjallarhorn loudly to awaken the gods.
  • At the final battle, Heimdall and Loki will face each other and die by each other’s hands.
  • The world will then be consumed by flames.

High also quotes the stanza from Völuspá where Heimdall raises his horn during Ragnarök.

Heimdall in Skáldskaparmál

At the beginning of Skáldskaparmál, Heimdall is mentioned as participating in a feast with other gods in Asgard.

Húsdrápa and the Funeral of Baldr

Úlfr Uggason’s skaldic poem Húsdrápa is quoted, describing Heimdall riding to Baldr’s funeral pyre.

Names and Roles

In Chapter 8, Heimdall is referred to by several epithets:

  • "Son of nine mothers."
  • "Guardian of the gods."
  • "The white Áss."
  • "Loki’s enemy."
  • "Recoverer of Freyja’s necklace."

The chapter also mentions Heimdalargaldr and explains that Heimdall’s head is metaphorically called his "doom," as the term "man’s doom" is a kenning for a sword.

Conflict with Loki

Heimdall’s rivalry with Loki is explored in Skáldskaparmál. Heimdall and Loki compete over Brísingamen, Freyja’s necklace, at Vágasker and Singasteinn. According to the Húsdrápa, both take the form of seals during the struggle. Heimdall is victorious, retrieving the necklace.

A stanza from Húsdrápa refers to this event:

"The famous defender [Heimdall] of the gods’ path [Bifröst],
a kind of advisor, competes with Farbauti’s clever son [Loki] at Singasteinn.
The son of eight mothers plus one, mighty in spirit,
is first to reclaim the bright necklace [Brísingamen].
I declare it in strings of praise."

The chapter emphasizes Heimdall’s identity as the son of nine mothers.

Heimdall in Háttatal

In Háttatal, Heimdall is mentioned in a kenning. Snorri Sturluson describes a sword as "Vindhlér’s helmet-filler," which metaphorically means "Heimdall’s head."

Key Themes and Roles

  1. Guardian of the Gods

    • Heimdall’s role as the watcher of Bifröst highlights his function as a protector. His heightened senses make him an unparalleled sentinel.

  2. Rivalry with Loki

    • Heimdall’s enmity with Loki is central, culminating in their mutual destruction during Ragnarök.

  3. Mythical Origins

    • Born of nine mothers, Heimdall’s origins are unique among the gods, emphasizing his sacred and enigmatic nature.

  4. Symbolism of Purity and Wisdom

    • Descriptions of Heimdall as "the white Áss" and his association with foresight align him with purity and knowledge.

  5. Connection to Humanity

    • Through his role as Rígr in Rígsþula, Heimdall is linked to the establishment of human social classes.

  6. Mythical Artefacts

    • Heimdall’s Gjallarhorn, Gulltoppr, and connection to Brísingamen signify his association with powerful objects of myth.

 

Heimdall in Heimskringla

In the Ynglinga Saga, part of Snorri Sturluson’s Heimskringla, Snorri provides a euhemerised account of the Norse gods and the rulers descended from them.

In Chapter 5, Snorri writes that the Æsir settled in what is now Sweden and built various temples. Odin established himself by Lake Logrin at a place called Sigtúnir, where he constructed a grand temple and performed sacrifices following Æsir customs. Odin distributed lands and gave beautiful estates to the gods:

  • Njörðr settled in Nóatún,
  • Freyr in Uppsala,
  • Heimdall in Himinbjörg,
  • Thor in Þrúðvangr, and
  • Baldr in Breiðablik.

Visual Depictions of Heimdall

  1. Isle of Man Steinkreuz
    A figure on a stone cross from the Isle of Man is depicted holding a large horn to their lips and resting a sword on their hip. Some scholars interpret this figure as Heimdall with Gjallarhorn.

  2. Gosforth Cross
    A 9th- or 10th-century cross in Gosforth, Cumbria, England, portrays a figure holding a horn and a sword, standing defiantly before two open-mouthed beasts. This figure is often identified as Heimdall, symbolising his vigilance with Gjallarhorn.

Scholarly Interpretations of Heimdall

Heimdall’s mythology is enigmatic, leading to various scholarly theories.

Birth by Nine Mothers

Heimdall is frequently described as being born of nine mothers, a puzzling detail. Many scholars interpret these nine mothers as the nine daughters of Ægir and Rán, personifications of waves. This implies Heimdall’s origins are tied to the sea, portraying him as a deity "born from the waves."

Guardian of Boundaries

Heimdall is consistently associated with borders and thresholds, both spatial and temporal. Examples include:

  • His role as the guardian of Bifröst, the boundary of the gods’ realm (Gylfaginning).
  • His meeting with humans on a shore (Rígsþula).
  • His birth at the world’s edge, tied to the nine daughters of Ægir and Rán (Völuspá hin skamma).
  • His Gjallarhorn, which signals the transition to Ragnarök.

Connection to Rams

Heimdall has a peculiar link to rams, reinforced by his alternative name Heimdali, which appears in Skáldskaparmál as a name for "ram." Other indicators include:

  • His byname Hallinskíði, potentially referencing a ram.
  • His ability to hear grass growing and wool growing on sheep (Gylfaginning).
  • His golden teeth (byname Gullintanni) and the association of rams with horns, which could symbolise his horn Gjallarhorn.

Some scholars suggest Heimdall may have been viewed as a ram or associated with rams as sacred or sacrificial animals.

Dumézil’s Interpretation

Georges Dumézil proposes a connection between Heimdall’s birth and maritime folklore. He compares the foamy white crests of waves to sheep, a motif seen in various cultures. Dumézil notes that sailors often attribute significance to specific waves, with the ninth wave considered the strongest or most magical. Dumézil suggests Heimdall, born from nine waves, represents the ram of the "ninth wave," blending his marine origins with his ovine associations.

In Popular Culture

  • Marvel Comics and Films: Heimdall appears as a recurring character in Marvel Comics and is portrayed by Idris Elba in the Thor and Avengers films.
  • Astronomy: Heimdall lends his name to a crater on Callisto, a moon of Jupiter.
  • Video Games:
    • Heimdall (1991) and its sequel Heimdall 2 (1994) feature him as the protagonist.
    • In Age of Mythology (2002), Heimdall is one of 12 gods worshipped by the Norse.
    • In the multiplayer online battle arena game Smite, Heimdallr is a playable god.

These modern adaptations reflect Heimdall’s enduring appeal as a guardian, warrior, and enigmatic figure in Norse mythology.

Back to blog