Niflheim

This illustration shows a 19th century attempt to visualize the world view of Norse cosmology as described by the Prose Edda.

Niflheim ("Land of Mists") is the realm of ice and cold in Norse mythology. It is located north of Ginnungagap and there dwells the hrimthursar (Frost Giants) and here is also located Hel. The tree Yggdrasill has a root here in the spring Hvergelmir, and it is gnawed away at by the serpent Nidhogg.

Niflheim is ruled by the goddess Hel, daughter to Loki by the giantess Angrboda, personally appointed by Odin to rule over Niflheim. Hel, also called Hela in some cases, rules over Helheim in addition to this. Half of her body is normal, while the other half is that of a rotting corpse. Possibly, Helheim and Niflheim are the same thing, but this will not fit in with the nine worlds of Norse mythology mentioned in various mythology books. Niflheim is broken into several layers. One level designed for heroes and gods, where Hel would preside over the festivities for them. Another is reserved for the elderly, the sick, and those who are unable to die gloriously in battle and enter Valhalla. The lowest level resembles the Christian version of Hell^{[citation needed]}, where the wicked are forced to live forever.

Niflheim in a Norse Context

As one of the major realms in the Norse cosmology, Midgard belonged to a complex religious, mythological and cosmological belief system shared by the Scandinavian and Germanic peoples. This mythological tradition developed in the period from the first manifestations of religious and material culture in approximately 1000 B.C.E. until the Christianization of the area, a process that occurred primarily from 900-1200 C.E..

Within this framework, Norse cosmology postulates a universe divided into nine interrelated realms, some of which attracted considerably greater mythological attention. Of primary importance was the threefold separation of the universe into the realms of the gods (Asgard and Vanaheim, homes of the Aesir and Vanir, respectively), the realm of mortals (Midgard) and the frigid underworld (Niflheim), the realm of the dead. These three realms were supported by an enormous tree (Yggdrasil), with the realm of the gods ensconced among the upper branches, the realm of mortals approximately halfway up the tree (and surrounded by an impassable sea), and the underworld nestled among its roots. The other realms included Alfheim, world of the elves; Svartálfheim, home of the dark elves; Nidavellir, world of the dwarves (tiny men who were incomparable miners and goldsmiths), Jotunheim, world of the Jotun (giants), and Muspelheim, the hellish fire-realm that was home to Surt, a flame giant who would fight against the Aesir at Ragnarök.

Mythic Accounts

Terminological Confusion

Before venturing into an exploration of the Norse underworld (as attested to in various mythic sources), it is necesarry to acknowledge that these sources are not entirely consistent in their usage of terms. More specifically, the terms Niflheim ("dark world" / "fog world") and Niflhel ("dark hell" / "fog hell") are used interchangably in various sources, and both are occasionally used to describe the abode of Hel, the queen of the underworld and ruler over the spirits of the dead. As Lindow suggests, "the confusion between Niflheim and Nifhel is neated summed up by variation in the manuscript of Snorri's Edda. In describing the fate of the giant master builder of the wall around Asgard, two of the four main sources say that Thor bashed the giant's head and sent him to Niflheim, and the other two say that Thor sent him to Niflhel." Given this uncertainty, the following analysis will examine mythic source materials related to both Niflheim and Niflhel (noting that the first term is only explicitly utilized in Snorri's Edda).

Description

The most notable characteristic of the Norse underworld was that it was a realm of dreadful, bone-chilling cold. For a hyperborean people who truly appreciated the potential hostility of untamed nature, this correlation is entirely understandable. Indeed, "one cannot help but recalling that for the Icelanders, 'cold' came from Niflheim in the North, the domain of Hel." This connection is further exemplified by the localization of Hvergelmir ("hot-spring-boiler"), the fountainhead of the frigid northern rivers, within Niflheim:

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 Svöl ["Cool"], Gunnthrá ["Battle-pain"], Fjörm ["Rushing"], Fimbulthul ["Mighty-Speaker"], Slídr ["Dangerous"] and Hríd ["Storm"], Sylgr ["Slurp"] and Ylgr ["She-wolf"], Víd ["Wide"], Leiptr ["Flash"]; Gjöll ["Scream"] is hard by Hel-gates.

This quotation, by discussing Niflheim's existence in the "many ages before the earth was shaped," clearly evidences the relevance of Niflheim to the Norse creation accounts, a correspondence that is considered in detail below.

As suggested above, Niflheim also played vital role in the mythic cosmology, as one of Yggdrasill's world-anchoring roots was located in its frost-bound soil:

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 Æsir; 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 Nídhöggr gnaws the root from below.

The passage above, in addition to its relevance in detailing the relationship between Niflheim, Hvergelmir and Yggdrasill, also introduces one of the chief denizens of the frozen realm: the Nidhogg ("Malice Striker").

This creature was understood to be a chthonic dragon that had existed from the earliest epoch of the mythic timeline, whose presence at the roots of the tree is also attested to in the Poetic Edda. Intriguingly, this primordial serpent also plays a role in punishing the souls of deceased mortals, which is another major element of the Norse understanding of Niflheim. This understanding is betokened by the Völuspá, which explicitly depicts this beast's part in tormenting the dead:

I saw there wading | through rivers wild

Treacherous men | and murderers too,

And workers of ill | with the wives of men;

There Nithhogg sucked | the blood of the slain,

And the wolf tore men; | would you know yet more?

This perspective is echoed in the Prose Edda, where Hvergelmir itself is associated with these tortures:

But it is worst in Hvergelmir:

There the cursed snake | tears dead men's corpses.

The final important dimension of Niflheim is as the realm of Hel, the queen of the underworld. This view is forcefully presented in Snorri Sturluson's account of Hel's banishment from Asgard, where he suggests that Odin cast Hel "into Niflheim, and gave to her power over nine worlds, to apportion all abodes among those that were sent to her: that is, men dead of sickness or of old age." In this account, the great Icelandic syncretist develops a systematic relationship between the classic Norse understandings of Hel (the posthumous destination for the souls of the deceased), Niflhel (a term that was either synonymous with Hel (when used as a cosmic realm) or was a deeper, more unpleasant level of the underworld), and Niflheim (an all-encompassing descriptor for the entirety of the underworld). Specifically, he uses the terms "Hel" and "Niflheim" as functional equivalents, while he definitively takes "Niflhel" to denote a particularly odious realm of posthumous punishment - a ghastly "sub-basement" of Hel that is reserved for some misfortunate souls (this is the ability "to apportion all abodes" to the deceased promised by Odin). This process is evidenced in the Prose Edda, where "evil men go to Hel and thence down to the Misty Hel [Niflhel]; and that is down in the ninth world." Turville-Petre notices that, in constructing this interpretation, "Snorri seems here to be drawing on a passage in the Vafthruthnismol (str. 43), where it is said that men die from Hel into Niflhel."

Specific Mythic Tales

- initial role in the creation of life

Of old was the age | when Ymir lived;

Sea nor cool waves | nor sand there were;

Earth had not been, | nor heaven above,

But a yawning gap, | and grass nowhere.

Ginnungagap, which faced toward the northern quarter, became filled with heaviness, and masses of ice and rime, and from within, drizzling rain and gusts; but the southern part of the Yawning Void was lighted by those sparks and glowing masses which flew out of Múspellheim. ... Just as cold arose out of Niflheim, and all terrible things, so also all that looked toward Múspellheim became hot and glowing; but Ginnungagap was as mild as windless air, and when the breath of heat met the rime, so that it melted and dripped, life was quickened from the yeast-drops, by the power of that which sent the heat, and became a man's form.

- Vafthruthnismol

Vafthruthnir spake:

"Of the runes of the gods | and the giants' race

The truth indeed can I tell,

(For to every world have I won;)

To nine worlds came I, | to Niflhel beneath,

The home where dead men dwell."

-connections w/ Odin (and the secret knowledge of the dead) (connect to voluspa)

-likewise, this is where Odin goes for a prophecy concerning Balder's death (also, this account subordinates Hel to Niflheim)

Then Othin rose, | the enchanter old,

And the saddle he laid | on Sleipnir's back;

Thence rode he down | to Niflhel deep,

And the hound he met | that came from hell.

 

Bloody he was | on his breast before,

At the father of magic | he howled from afar;

Forward rode Othin, | the earth resounded

Till the house so high | of Hel he reached.

See also

• Nibelheim
• Hel

References

ISBN links support NWE through referral fees

• DuBois, Thomas A. Nordic Religions in the Viking Age. Philadelphia: University of Pennsylvania Press, 1999. ISBN 0-8122-1714-4.
• Dumézil, Georges. Gods of the Ancient Northmen. Edited by Einar Haugen; Introduction by C. Scott Littleton and Udo Strutynski. Berkeley: University of California Press, 1973. ISBN 0-520-02044-8.
• Grammaticus, Saxo. The Danish History (Volumes I-IX). Translated by Oliver Elton (Norroena Society, New York, 1905). Accessed online at The Online Medieval & Classical Library.
• Lindow, John. Handbook of Norse mythology. Santa Barbara, CA: ABC-CLIO, 2001. ISBN 1-57607-217-7.
• Munch, P. A. Norse Mythology: Legends of Gods and Heroes. In the revision of Magnus Olsen; translated from the Norwegian by Sigurd Bernhard Hustvedt. New York: The American-Scandinavian foundation; London: H. Milford, Oxford University Press, 1926.
• Orchard, Andy. Cassell's Dictionary of Norse Myth and Legend. London: Cassell; New York: Distributed in the United States by Sterling Pub. Co., 2002. ISBN 0-304-36385-5.
• The Poetic Edda. Translated and with notes by Henry Adams Bellows. Princeton: Princeton University Press, 1936. Accessed online at sacred-texts.com.
• Sturluson, Snorri. The Prose Edda. Translated from the Icelandic and with an introduction by Arthur Gilchrist Brodeur. New York: American-Scandinavian foundation, 1916. Available online at http://www.northvegr.org/lore/prose/index.php.
• Turville-Petre, Gabriel. Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart and Winston, 1964. ISBN 0837174201.

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