← Home
The Poetic Edda: Voluspo · 9 of 16 · tr. Henry Adams Bellows

Section 1i

On all sides saw I | Valkyries assemble, Ready to ride | to the ranks of the gods; Skuld bore the shield, | and Skogul rode next, Guth, Hild, Gondul, | and Geirskogul. Of Herjan's maidens | the list have ye heard, Valkyries ready | to ride o'er the earth. 32. I saw for Baldr, | the bleeding god, The son of Othin, | his destiny set: [31. Valkyries : these "Choosers of the Slain" (cf. stanza I, note) bring the bravest warriors killed in battle to Valhall, in order to re-enforce the gods for their final struggle. They are also called "Wish-Maidens," as the fulfillers of Othin's wishes. The conception of the supernatural warrior-maiden was presumably brought to Scandinavia in very early times from the South-Germanic races, and later it was interwoven with the likewise South-Germanic tradition of the swan-maiden. A third complication developed when the originally quite human women of the hero-legends were endowed with the qualities of both Valkyries and swan-maidens, as in the cases of Brynhild (cf. Gripisspo , introductory note), Svava (cf. Helgakvitha Hjorvarthssonar , prose after stanza 5 and note) and Sigrun (cf. Helgakvitha Hundingsbana I, 17 and note). The list of names here given may be an interpolation; a quite different list is given in Grimnismol , 36. Ranks of the gods : some editors regard the word thus translated as a specific place name. Herjan ("Leader of Hosts"): Othin. It is worth noting that the name Hild ("Warrior") is the basis of Bryn-hild ("Warrior in Mail Coat"). 32. Baldr: The death of Baldr, the son of Othin and Frigg, was the first of the great disasters to the gods. The story is fully told by Snorri. Frigg had demanded of all created things, saving only the mistletoe, which she thought too weak to be worth troubling [fp. 15] about, an oath that they would not harm Baldr. Thus it came to he a sport for the gods to hurl weapons at Baldr, who, of course, was totally unharmed thereby. Loki, the trouble-maker, brought the mistletoe to Baldr's blind brother, Hoth, and guided his hand in hurling the twig. Baldr was slain, and grief came upon all the gods. Cf. Baldrs Draumar .] p. 15 Famous and fair | in the lofty fields, Full grown in strength | the mistletoe stood. 33. From the branch which seemed | so slender and fair Came a harmful shaft | that Hoth should hurl; But the brother of Baldr | was born ere long, And one night old | fought Othin's son. 34. His hands he washed not, | his hair he combed not, Till he bore to the bale-blaze | Baldr's foe. But in Fensalir | did Frigg weep sore For Valhall's need: | would you know yet more? 35. One did I see | in the wet woods bound, A lover of ill, | and to Loki like; [33. The lines in this and the following stanza have been combined in various ways by editors, lacunae having been freely conjectured, but the manuscript version seems clear enough. The brother of Baldr : Vali, whom Othin begot expressly to avenge Baldr's death.
§ Ask Guru about this passage →
Themes
Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

Natural elements like the mistletoe are personified with agency, and spirits inhabit specific locations like the wet woods.

All passages →
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage depicts gods with human forms, familial relationships, and emotions such as grief and vengeance. [quarantine-w3: anthropomorphism x norse — see rellm data/quarantine/dossiers.jsonl]

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

The text references the bale-blaze funeral pyre and the specific destination of warriors in Valhall.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

Valkyries are explicitly described as choosing the slain to guide them to Valhall for the afterlife. [quarantine-w4: psychopomp_journey x norse — see rellm data/quarantine/dossiers.jsonl]

All passages →
Ritual Firepraxis

Fire as medium of divine presence.

The mention of the bale-blaze indicates the use of fire in the context of funeral rites for the dead god.

All passages →
Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

Vali is described as not washing his hands or combing his hair until he avenges his brother, indicating a ritual state of mourning.

All passages →
Shapeshifting Transformationtheology

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

The notes connect the Valkyries to the swan-maiden tradition, implying a capacity for form change or hybrid nature.

All passages →
Related passages · 13 parallels
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII-av
It is well observed by Ficinus, in lib. i. Eunead. ii. Plotin. “that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances. Hence it participates of light, which is something incorporeal, i…”
Shared concept: Ritual Fire — Fire as medium of divine presence. (derived)
egyptian|The Egyptian Heaven and Hell|Chapter 2 (part 1)
p. vi PREFACE THE present work is the outcome of two lectures on the Books of the Tuat, i.e., the Egyptian Underworld, or "Other World," which I had the honour to deliver at the Royal Institution in the spring of 1904, and it has been prep…”
Shared concept: Funerary Navigation — Texts and rituals guiding the soul through death. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VI
That, however, which is the greatest thing is this, that he who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and gover…”
Shared concept: Ritual Fire — Fire as medium of divine presence. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 23)
41-43.] Selection and arrangement of chapters. The sections or chapters of the Theban version are a series of separate and distinct compositions, which, like the sections of the pyramid texts, had no fixed order either on coffins or in pap…”
Shared concept: Funerary Navigation — Texts and rituals guiding the soul through death. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 39 (part 3)
8258, mottled glass buckle having the loop inlaid with blue composition; No. 8259, red faïence double buckle, pierced lengthwise for threading in a necklace.] deceased] he shall be among those who follow Osiris Un-nefer, triumphant. The g…”
Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
theosophy|The Secret Doctrine|Page 53 (part 11)
They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influ…”
Shared concept: Animism — The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. (derived)
theosophy|The Secret Doctrine|Page 12 (part 6)
" The Dhyanis ( Pitris ) are those who have evolved their BHUTA ( doubles ) from themselves , which RUPA ( form ) has become the vehicle of monads ( seventh and sixth principles ) that had completed their cycle of transmigration in the thre…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 53
§ 2. Concerning the Forms of Infernal Spirits in their Manifestations Having regard to the nature and antecedents of the Intelligences with which Black Magic professes to be concerned, it must be highly important that the operator should kn…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES
LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”
Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
platonism|Plato: Phaedrus|Section 1r
But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine beauty; and at first a shudder runs throug…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1c
For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 67
Section 6 6. For, as the ancient teaching was, moral-discipline and courage and every virtue, not even excepting Wisdom itself, all is purification. Hence the Mysteries with good reason adumbrate the immersion of the unpurified in filth, ev…”
Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 38 (part 1)
Click to view DEVIL FROM HEARNE'S PRINT OF THE "DESCENT INTO HELL." Engraved by Michael Burghers , c. 1676. CHAPTER I The Preparation of the Operator § 1. Concerning the Love of God THE rites of so-called Transcendental Magic are, ex hyp…”
Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)