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{{Short description|Norse deity}} {{About|the Old Norse god||Heimdall (disambiguation)}} [[File:Nils Asplund - Heimdal.jpg|thumb|''Heimdallr brings forth the gift of the gods to humanity'' (1907) by Nils Asplund]] In [[Norse mythology]], '''Heimdall''' (from [[Old Norse]] '''Heimdallr'''; modern [[Icelandic language|Icelandic]] '''Heimdallur''') is a [[Æsir|god]]. He is the son of [[Odin]] and nine mothers. Heimdall keeps watch for invaders and the onset of [[Ragnarök]] from his dwelling [[Himinbjörg]], where the burning rainbow bridge [[Bifröst]] meets the sky. He is attested as possessing foreknowledge and keen senses, particularly eyesight and hearing. The god and his possessions are described in enigmatic manners. For example, Heimdall is golden-toothed, "the head is called his sword," and he is "the whitest of the gods." Heimdall possesses the resounding horn [[Gjallarhorn]] and the golden-maned horse [[Gulltoppr]], along with a store of [[mead]] at his dwelling. He is the son of [[Nine Mothers of Heimdallr|Nine Mothers]], and he is said to be the originator of [[social class]]es among humanity. Other notable stories include the recovery of Freyja's treasured possession [[Brísingamen]] while doing battle in the shape of a [[Pinniped|seal]] with [[Loki]]. The antagonistic relationship between Heimdall and Loki is notable, as they are foretold to kill one another during the events of Ragnarök. Heimdallr is also known as '''Rig''', '''Hallinskiði''', '''Gullintanni''', and '''Vindlér''' or '''Vindhlér'''. Heimdall is attested in the ''[[Poetic Edda]]'', compiled in the 13th century from earlier traditional material; in the ''[[Prose Edda]]'' and ''[[Heimskringla]]'', both written in the 13th century; in the poetry of [[skald]]s; and likely in a [[Runic inscriptions|runic inscription]] on the [[Saltfleetby spindle-whorl]] found in [[England]]. Two lines of an otherwise lost poem about the god, ''[[Heimdalargaldr]]'', survive. Due to the enigmatic nature of these attestations, scholars have produced various theories about the nature of the god, including his relation to [[sheep]], borders, and waves. ==Names and etymology== The etymology of the name is obscure, but 'the one who illuminates the world' has been proposed. ''Heimdallr'' may be connected to ''Mardöll'', one of [[List of names of Freyja|Freyja's names]].<ref>Simek (2007:135 and 202).</ref> ''Heimdallr'' and its variants are usually [[Anglicisation|anglicized]] as ''Heimdall'' ({{IPAc-en|ˈ|h|eɪ|m|d|ɑː|l}};<ref>[http://www.dictionary.com/browse/heimdall "Heimdall"]. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> with the nominative ''-r'' dropped). Heimdall is attested as having three other names; ''Hallinskiði'', ''Gullintanni'', and ''Vindlér'' or ''Vindhlér''. The name ''Hallinskiði'' is obscure, but has resulted in a series of attempts at deciphering it. ''Gullintanni'' literally means 'the one with the golden teeth'. ''Vindlér'' (or ''Vindhlér'') translates as either 'the one protecting against the wind' or 'wind-sea'. All three have resulted in numerous theories about the god.<ref>Simek (2007:122, 128, and 363).</ref> ==Attestations== ===Saltfleetby spindle-whorl inscription=== [[File:Saltfleetby spindle whorl.jpg|thumb|The [[Saltfleetby spindle whorl]], from [[Lincolnshire]] in England, possibly recording the name of Heimdall.]] Heimdallr is likely mentioned on the [[Saltfleetby spindle-whorl]], a [[lead]] [[spindle whorl]] bearing an [[Old Norse]] [[Younger Fuþark]] inscription that was discovered in [[Saltfleetby]] in eastern [[England]] in 2010. The spindle-whorl itself is dated from the 10th to 12th centuries CE, with the writing possibly being added significantly after the object was made. Whilst there are difficulties in interpreting the inscription, it likely records a charm asking for help from [[Odin]], Heimdallr and {{lang|non|Þalfa}}, a figure whose name closely resembles that of [[Þjálfi]], one of [[Thor]]'s servants. The religion of the writer is debated, with the invoking of Germanic gods not procluding adherence to Christianity, but also possibly attesting to the continuing of [[Old Nordic religion]] in some English communities significantly after the [[Christianisation of Anglo-Saxon England|establishment of Christianity in the region]].{{sfn|Hines|2017}}{{sfn|Jesch|2020}} ===''Poetic Edda''=== In the ''[[Poetic Edda]]'', Heimdall is attested in six poems; ''[[Völuspá]]'', ''[[Grímnismál]]'', ''[[Lokasenna]]'', ''[[Þrymskviða]]'', ''[[Rígsþula]]'', and ''[[Hrafnagaldr Óðins]]''. Heimdall is mentioned three times in ''[[Völuspá]]''. In the first stanza of the poem, the undead [[völva]] reciting the poem calls out for listeners to be silent and refers to the Norse god: <blockquote> {| | <small>[[Benjamin Thorpe]] translation:</small> :For silence I pray all sacred children, :great and small, sons of Heimdall. :they will that I Valfather's deeds recount, :men's ancient saws, those that I best remember.<ref name="THORPE3">Thorpe (1866:3).</ref> | <small>[[Henry Adams Bellows (businessman)|Henry Adams Bellows]] translation:</small> :Hearing I ask from the holy races, :From Heimdall's sons, both high and low; :Thou wilt, [[List of names of Odin|Valfather]], that well I relate. :Old tales I remember of men long ago.<ref>Bellows (1923:3).</ref> | |} </blockquote> This stanza has led to various scholarly interpretations. The "holy races" have been considered variously as either humanity or the gods. The notion of humanity as "Heimdall's sons" is otherwise unattested and has also resulted in various interpretations. Some scholars have pointed to the prose introduction to the poem ''[[Rígsþula]]'', where Heimdall is said to have once gone about people, slept between couples, and so doled out classes among them (see ''Rígsthula'' section below).<ref name="HEIMDALLRS-SONS">See discussion at Thorpe (1866:3), Bellows (1923:3), and Larrington (1999:264).</ref> [[File:Heimdallr by Froelich.jpg|thumb|upright|Heimdall blows Gjallarhorn in an 1895 illustration by [[Lorenz Frølich]].]] Later in ''Völuspá'', the völva foresees the events of [[Ragnarök]] and the role in which Heimdall and [[Gjallarhorn]] will play at its onset; Heimdall will raise his horn and blow loudly. Due to manuscript differences, translations of the stanza vary: {| | <small>Benjamin Thorpe translation:</small> :[[Mímir|Mim]]'s sons dance, :but the [[Yggdrasil|central tree]] takes fire, :at the resounding Giallar-horn. :Loud blows Heimdall, :his horn is raised; Odin speaks with Mim's head.<ref name="THORPE9">Thorpe (1866:9).</ref> | <small>Henry Adams Bellows translation:</small> :Fast move the sons of Mim and fate :Is heard in the note of the Gjallarhorn; :Loud blows Heimdall, the horn is aloft, :In fear quake all who on [[Hel (location)|Hel]]-roads are.<ref name="BELLOWS20">Bellows (1923:20). See connected footnote for information on manuscript and editing variations.</ref> | |} Regarding this stanza, scholar [[Andy Orchard]] comments that the name ''Gjallarhorn'' may here mean "horn of the river [[Gjöll]]" as "Gjöll is the name of one of the rivers of the Underworld, whence much wisdom is held to derive", but notes that in the poem ''[[Grímnismál]]'' Heimdall is said to drink fine [[mead]] in his heavenly home [[Himinbjörg]].<ref>Orchard (1997:57).</ref> Earlier in the same poem, the völva mentions a scenario involving the hearing or horn (depending on translation of the Old Norse noun ''hljóð''—translations bolded below for the purpose of illustration) of the god Heimdall: <blockquote> {| | :<small>Benjamin Thorpe translation:</small> :She knows that '''Heimdall's horn''' is hidden :under the [[Yggdrasil|heaven-bright holy tree]]. :A river she sees flow, with foamy fall, :from [[List of names of Odin|Valfather]]'s pledge. :Understand ye yet, or what?<ref name=THORPE7>Thorpe (1866:7).</ref> | :<small>Henry Adams Bellows translation:</small> :I know of the '''horn of Heimdall''', hidden :Under the high-reaching holy tree; :On it there pours from Valfather's pledge :A mighty stream: would you know yet more?<ref name=BELLOWS12>Bellows (1932:12).</ref> | :<small>Carolyne Larrington translation:</small> :She knows that '''Heimdall's hearing''' is hidden :under the radiant, sacred tree; :she sees, pouring down, the muddy torrent :from the wager of Father of the Slain; do you :understand yet, or what more?<ref name=LARRINGTON7>Larrington (1999:7).</ref> |} </blockquote> Scholar Paul Schach comments that the stanzas in this section of '' Völuspá'' are "all very mysterious and obscure, as it was perhaps meant to be". Schach details that "''Heimdallar hljóð'' has aroused much speculation. Snorri [in the ''Prose Edda''] seems to have confused this word with ''gjallarhorn'', but there is otherwise no attestation of the use of ''hljóð'' in the sense of 'horn' in Icelandic. Various scholars have read this as "hearing" rather than "horn".<ref>Schach (1985:93).</ref> Scholar [[Carolyne Larrington]] comments that if "hearing" rather than "horn" is understood to appear in this stanza, the stanza indicates that Heimdall, like Odin, has left a body part in the well; his ear. Larrington says that "Odin exchanged one of his eyes for wisdom from Mimir, guardian of the well, while Heimdall seems to have forfeited his ear."<ref name="LARRINGTON265">Larrington (1999:265).</ref> In the poem ''[[Grímnismál]]'', Odin (disguised as ''[[List of names of Odin|Grímnir]]''), tortured, starved and thirsty, tells the young [[Agnarr Geirröðsson|Agnar]] of a number of mythological locations. The eighth location he mentions is Himinbjörg, where he says that Heimdall drinks fine [[mead]]: <blockquote> {| | <small>Benjamin Thorpe translation:</small> :Himinbiörg is the eighth, where Heimdall, :it is said, rules o'er the holy fanes: :there the gods' watchman, in his tranquil home, :drinks joyful the good mead.<ref name="THORPE21">Thorpe (1866:21).</ref> | <small>Henry Adams Bellows translation:</small> :Himingbjorg is the eighth, and Heimdall there :O'er men holds sway, it is said; :In his well-built house does the warder of heaven :The good mead gladly drink.<ref name="BELLOWS90">Bellows (1923:90).</ref> | |} </blockquote> Regarding the above stanza, [[Henry Adams Bellows (businessman)|Henry Adams Bellows]] comments that "in this stanza the two functions of Heimdall—as father of humanity [ . . . ] and as warder of the gods—seem both to be mentioned, but the second line in the manuscripts is apparently in bad shape, and in the editions it is more or less conjecture".<ref name="BELLOWS90"/> In the poem ''[[Lokasenna]]'', [[Loki]] [[flyting|flyts]] with various gods who have met together to feast. At one point during the exchanges, the god Heimdall says that Loki is drunk and witless, and asks Loki why he won't stop speaking. Loki tells Heimdall to be silent, that he was [[wyrd|fated]] a "hateful life", that Heimdall must always have a muddy back, and that he must serve as watchman of the gods. The goddess [[Skaði]] interjects and the flyting continues in turn.<ref name="LARRINGTON92">Larrington (1999:92).</ref> The poem ''[[Þrymskviða]]'' tells of Thor's loss of his hammer, [[Mjöllnir]], to the [[Jötunn|jötnar]] and quest to get it back. At one point in the tale, the gods gather at the [[Thing (assembly)|thing]] and debate how to get Thor's hammer back from the jötnar, who demand the beautiful goddess [[Freyja]] in return for it. Heimdall advises that they simply dress Thor up as Freyja, during which he is described as ''hvítastr ása'' (translations of the phrase vary below) and is said to have [[foresight (psychology)|foresight]] like the [[Vanir]], a group of gods: <blockquote> {| | <small>Benjamin Thorpe translation:</small> :Then said Heimdall, of [[Æsir]] brightest— :he well foresaw, like other Vanir— :Let us clothe Thor with bridal raiment, :let him have the famed [[Brísingamen|Brîsinga necklace]]. :"Let by his side keys jingle, :and woman's weeds fall around his knees, :but on his breast place precious stones, :and a neat coif set on his head."<ref name="THORPE64">Thorpe (1866:64).</ref> | <small>Henry Adams Bellows translation:</small> :Then Heimdall spake, whitest of the gods, :Like the Wanes he knew the future well: :"Bind we on Thor the bridal veil, :Let him bear the mighty Brisings' necklace; :"Keys around him let there rattle, :And down to his knees hang woman's dress; :With gems full broad upon his breast, :And a pretty cap to crown his head."<ref name="BELLOWS178">Bellows (1923:178).</ref> | <small>[[Jeramy Dodds]] translation:</small> :The most glittering of gods, Heimdall, who, :like the Vanir, is gifted with the gift of foresight, :said: 'Let's strap a bridal veil over Thor's face :and let him don the Brising necklace.<ref name="DODDS-2014-110">Dodds (2014:110).</ref> :'Let the wedlock keys jingle around his waist, :and dress him in a woman's dress to his knees :and loop giant gems across his chest :and top him off with a stylish headdress.'<ref name="DODDS-2014-110">Dodds (2014:110).</ref> |} </blockquote> Regarding Heimdall's status as ''hvítastr ása'' (variously translated above as "brightest" (Thorpe), "whitest" (Bellows), and "most glittering" (Dodds)) and the comparison to the Vanir, scholar [[John Lindow]] comments that there are no other indications of Heimdall being considered among the Vanir (on Heimdall's status as "''hvítastr ása ''", see "scholarly reception" below).<ref name="LINDOW170">Lindow (2002:170).</ref> [[File:Rig in Great-grandfather's Cottage.jpg|thumb|''Rig in Great-grandfather's Cottage'' (1908) by [[W. G. Collingwood]]]] The introductory prose to the poem ''[[Rígsþula]]'' says that "people say in the old stories" that Heimdall, described as a god among the [[Æsir]], once fared on a journey. Heimdall wandered along a seashore, and referred to himself as ''Rígr''. In the poem, Rígr, who is described as a wise and powerful god, walks in the middle of roads on his way to steads, where he meets a variety of couples and dines with them, giving them advice and spending three nights at a time between them in their bed. The wives of the couples become pregnant, and from them come the various classes of humanity.<ref name="LARRINGTON246-252">Larrington (1999:246—252).</ref> Eventually a warrior home produces a promising boy, and as the boy grows older, Rígr comes out of a thicket, teaches the boy [[runic alphabet|runes]], gives him a name, and proclaims him to be his son. Rígr tells him to strike out and get land for himself. The boy does so, and so becomes a great war leader with many estates. He marries a beautiful woman and the two have many children and are happy. One of the children eventually becomes so skilled that he is able to share in runic knowledge with Heimdall, and so earns the title of ''Rígr'' himself. The poem breaks off without further mention of the god.<ref name="LARRINGTON246-252" /> ===''Prose Edda''=== [[File:Heimdal (1907) by J. T. Lundbye.jpg|thumb|upright|The cock [[Gullinkambi]] atop his head and the burning rainbow bridge [[Bifröst]] in the background, Heimdall blows into Gjallarhorn while holding a sword with a man's face on it (a reference to the "man's head" [[kenning]]). Illustration (1907) by J. T. Lundbye.]] In the ''Prose Edda'', Heimdall is mentioned in the books ''[[Gylfaginning]]'', ''[[Skáldskaparmál]]'', and ''[[Háttatal]]''. In ''Gylfaginning'', the enthroned figure of [[High, Just-As-High, and Third|High]] tells the disguised mythical king [[Gylfi|Gangleri]] of various gods, and, in chapter 25, mentions Heimdall. High says that Heimdall is known as "the white [[Æsir|As]]", is "great and holy", and that [[Nine Mothers of Heimdallr|nine maidens]], all sisters, gave birth to him. Heimdall is called ''Hallinskiði'' and ''Gullintanni'', and he has gold teeth. High continues that Heimdall lives in "a place" called [[Himinbjörg]] and that it is near [[Bifröst]]. Heimdall is the watchman of the gods, and he sits on the edge of heaven to guard the Bifröst bridge from the berg [[jötunn|jötnar]]. Heimdall requires less sleep than a bird, can see at night just as well as if it were day, and for over a hundred leagues. Heimdall's hearing is also quite keen; he can hear grass as it grows on the earth, wool as it grows on sheep, and anything louder. Heimdall possesses a trumpet, Gjallarhorn, that, when blown, can be heard in [[Norse cosmology|all worlds]], and "the [[head]] is referred to as [[Hǫfuð|Heimdall's sword]]". High then quotes the above-mentioned ''Grímnismál'' stanza about Himinbjörg and provides two lines from the otherwise lost poem about Heimdall, ''[[Heimdalargaldr]]'', in which he proclaims himself to be the son of [[Nine Mothers of Heimdallr|Nine Mothers]].<ref name="FAULKES25-26">Faulkes (1995:25-26).</ref> In chapter 49, High tells of the god [[Baldr]]'s funeral procession. Various deities are mentioned as having attended, including Heimdall, who there rode his horse Gulltopr.<ref name="FAULKES50">Faulkes (1995:50). See Faulkes (1995:68) for [[Úlfr Uggason]]'s ''[[Húsdrápa]]'' handling this.</ref> In chapter 51, High foretells the events of Ragnarök. After the enemies of the gods will gather at the plain [[Vígríðr]], Heimdall will stand and mightily blow into Gjallarhorn. The gods will awake and assemble together at the [[Thing (assembly)|thing]]. At the end of the battle between various gods and their enemies, Heimdall will face Loki and they will kill one another. After, the world will be engulfed in flames. High then quotes the above-mentioned stanza regarding Heimdall raising his horn in ''Völuspá''.<ref name="FAULKES54">Faulkes (1995:54).</ref> At the beginning of ''Skáldskaparmál'', Heimdall is mentioned as having attended a banquet in [[Asgard]] with various other deities.<ref name="FAULKES59">Faulkes (1995:59).</ref> Later in the book, ''[[Húsdrápa]]'', a poem by 10th century [[skald]] [[Úlfr Uggason]], is cited, during which Heimdall is described as having ridden to Baldr's funeral pyre.<ref name="FAULKES68">Faulkes (1995:68).</ref> In chapter 8, means of referring to Heimdall are provided; "son of nine mothers", "guardian of the gods", "the white As" (see ''Poetic Edda'' discussion regarding ''hvítastr ása'' above), "Loki's enemy", and "recoverer of [[Brísingamen|Freyja's necklace]]". The section adds that the poem ''[[Heimdalargaldr]]'' is about him, and that, since the poem, "the head has been called Heimdall's doom: man's doom is an expression for sword". Hiemdallr is the owner of [[Gulltoppr]], is also known as Vindhlér, and is a [[sons of Odin|son of Odin]]. Heimdall visits [[Vágasker]] and [[Singasteinn]] and there vied with Loki for [[Brísingamen]]. According to the chapter, the skald Úlfr Uggason composed a large section of his ''Húsdrápa'' about these events and that ''Húsdrápa'' says that the two were in the shape of seals. A few chapters later, ways of referring to Loki are provided, including "wrangler with Heimdall and [[Skaði|Skadi]]", and section of Úlfr Uggason's ''Húsdrápa'' is then provided in reference: <blockquote>Renowned defender [Heimdall] of the powers' way [Bifrost], kind of counsel, competes with [[Fárbauti|Farbauti]]'s terribly sly son at Singastein. Son of eight mothers plus one, might of mood, is first to get hold of the beautiful sea-kidney [jewel, Brisingamen]. I announce it in strands of praise.</blockquote> The chapter points out that in the above ''Húsdrápa'' section Heimdall is said to be the son of nine mothers.<ref name="FAULKES75-77">Faulkes (1995:75—77).</ref> Heimdall is mentioned once in ''[[Háttatal]]''. There, in a composition by [[Snorri Sturluson]], a sword is referred to as "Vindhlér's helmet-filler", meaning "Heimdall's head".<ref>Faulkes (1995:171).</ref> ===''Heimskringla''=== In ''[[Ynglinga saga]]'' compiled in ''[[Heimskringla]]'', Snorri presents a [[euhemerized]] origin of the Norse gods and rulers descending from them. In chapter 5, Snorri asserts that the [[Áss|Æsir]] settled in what is now Sweden and built various temples. Snorri writes that Odin settled in [[Mälaren|Lake Logrin]] "at a place which formerly was called [[Fornsigtuna|Sigtúnir]]. There he erected a large temple and made [[blót|sacrifices]] according to the custom of the Æsir. He took possession of the land as far as he had called it Sigtúnir. He gave dwelling places to the temple priests." Snorri adds that, after this, [[Njörðr]] dwelt in [[Nóatún (mythology)|Nóatún]], [[Freyr]] dwelt in [[Uppsala]], Heimdall at Himinbjörg, [[Thor]] at [[Þrúðvangr]], [[Baldr]] at [[Breidablik|Breiðablik]] and that to everyone Odin gave fine estates.<ref name="HOLLANDER10">Hollander (2007:10).</ref> ==Visual depictions== [[File:Gosforth Cross monsters.jpg|thumb|The [[Gosforth Cross]] panel often held to depict Heimdall with Gjallarhorn]] A figure holding a large horn to his lips and clasping a sword on his hip appears on a stone cross from the [[Isle of Man]]. Some scholars have theorized that this figure is a depiction of Heimdall with Gjallarhorn.<ref name="LINDOW168">Lindow (2002:168).</ref> A 9th or 10th century [[Gosforth Cross]] in [[Cumbria]], [[England]] depicts a figure holding a horn and a sword standing defiantly before two open-mouthed beasts. This figure has been often theorized as depicting Heimdall with Gjallarhorn.<ref name="BAILEY96">Bailey (1996:86—90).</ref> ==Scholarly reception== Heimdall's attestations have proven troublesome and enigmatic to interpret for scholars.<ref name="DUMEZIL-1973-126">For example, scholar [[Georges Dumézil]] summarizes the difficulties as follows: <blockquote>The god Heimdall poses one of the most difficult problems in Scandinavian mythography. As all who have dealt with him have emphasized, this is primarily because of a very fragmentary documentation; but even more because the few traits that have been saved from oblivion diverge in too many directions to be easily "thought of together," or to be grouped as members of a unitary structure. (Dumézil 1973:126)</blockquote></ref> A variety of sources describe the god as born from Nine Mothers, a puzzling description (for more in-depth discussion, see [[Nine Mothers of Heimdallr]]). Various scholars have interpreted this as a reference to the [[Nine Daughters of Ægir and Rán]], personifications of waves. This would therefore mean Heimdall is born from the waves, an example of a deity born from the sea.<ref name="LINDOW-SIMEK-NINE-MOTHERS">See for example Lindow (2002: 169) and Simek (2007: 136).</ref> In the textual corpus, Heimdall is frequently described as maintaining a particular association with boundaries, borders, and liminal spaces, both spatial and temporal. For example, ''Gylfaginning'' describes the god as guarding the border of the land of the gods, Heimdall meets humankind at a coast, and, if accepted as describing Heimdall, ''Völuspá hin skamma'' describes him as born 'at the edge of the world' in 'days of yore' by the Nine Daughters of Ægir and Rán, and it is Heimdall's horn that signals the transition to the events of [[Ragnarök]].<ref name="LINDOW-BOUNDARIES-BORDERS">For brief discussion of this topic, see Lindow (2002: 170).</ref> Additionally, Heimdall has a particular association with male [[sheep]], rams. A form of the deity's name, ''Heimdali'', occurs twice as a name for 'ram' in ''Skáldskaparmál'', as does Heimdall's name ''Hallinskíði''. Heimdall's unusual physical description has also been seen by various scholars as fitting this association: As mentioned above, Heimdall is described as gold-toothed (by way of his name ''Gullintanni''), as having the ability to hear grass grow and the growth of wool on sheep, and as owning a sword called 'head' (rams have horns on their heads). This may mean that Heimdall was associated with the ram perhaps as a sacred and/or sacrificial animal or that the ancient Scandinavians may have conceived of him as having been a ram in appearance.<ref name="HEIMDALLR-AS-RAM">For discussion on this, see for example Lindow (2002: 171), Simek (2007: 136), and Much (1930).</ref> All of these topics—Heimdall's birth, his association with borders and boundaries, and his connection to sheep—have led to significant discussion among scholars. For example, influential [[philology|philologist]] and [[folklore|folklorist]] [[Georges Dumézil]], comparing [[Motif-Index of Folk-Literature#Terminology|motif]]s and clusters of motifs in western Europe, proposes the following explanation for Heimdall's birth and association with rams (italics are Dumézil's own): {{Blockquote|Many folklores compare waves which, under a strong wind, are topped with white foam ... to different animals, especially to horses or mares, to cows or bulls, to dogs or sheep. We say in France, "moutons, moutonner, moutannant" (white sheep, to break into white sheep, breaking into white sheep) and the English "white horses." The modern Welsh, like the Irish, speak of "white mares (''cesyg'')" but the old tradition linked to the name of Gwenhidwy, as in French, Basque, and other folklores, turned these waves into sheep. Conversely, in many countries the sailors or the coast dwellers attribute to certain wave sequences particular qualities or forces, sometimes, even, ... a supernatural power: it happens that the third, or the ninth, or the tenth wave is the biggest, or the most dangerous, or the noisiest or the most powerful. But what I have found nowhere else but in the Welsh tradition concerning Gwenhidwy is a combination of these two beliefs, the final result of which is ''to make the ninth wave the ram of the simple ewes that are the eight preceding waves''. This concept furnishes a satisfactory explanation of that section of Heimdall's dossier which we are considering: it allows us to combine his birth—nine mothers who are waves, at the confines of the earth—and his attributes of a ram. We understand that whatever his mythical value and functions were, ''the scene of his birth made him, in the sea's white frothing, the ram produced by the ninth wave''.<ref name="DUMEZIL-1973-135">Dumézil (1973:135).</ref> }} ==In popular culture== As with many aspects of [[Norse mythology in popular culture|Norse mythology]], Heimdall has appeared in many modern works. [[Heimdall (character)|Heimdall]] appears as a character in [[Marvel Comics]] and is portrayed in the [[Marvel Cinematic Universe|film versions]] by English actor [[Idris Elba]].<ref>{{Cite magazine|url=http://www.heatvisionblog.com/2009/11/idris-elba-joins-marvel-studios-thor-natalie-portman-kenneth-branagh.html|title=Idris Elba joins Marvel Studios' 'Thor'|magazine=The Hollywood Reporter|date=2009-11-20}}</ref> Heimdall is the namesake of [[Heimdall (Callistoan crater)|a crater]] on [[Callisto (moon)|Callisto]], a moon of [[Jupiter]].<ref>{{Cite web|title=Planetary Names: Crater, craters: Heimdall on Callisto|url=https://planetarynames.wr.usgs.gov/Feature/2413|website=planetarynames.wr.usgs.gov|access-date=2020-06-01}}</ref> Heimdall is the protagonist of [[Heimdall (video game)|an eponymous video game]] released in 1991 and its 1994 sequel, ''[[Heimdall 2]]''. In the 2002 [[Ensemble Studios]] game ''[[Age of Mythology]]'', Heimdall is one of 12 gods the Norse can choose to worship.<ref>{{Cite web|url=https://www.ign.com/wikis/age-of-mythology/The_Minor_Gods:_Norse|title = The Minor Gods: Norse - Age of Mythology Wiki Guide - IGN| date=27 March 2012 }}</ref><ref>{{Cite web|url=https://archive.org/details/Age_of_Mythology/page/n13/mode/2up|title = Age of Mythology}}</ref> Heimdallr is one of the playable gods in the [[multiplayer online battle arena]] game ''[[Smite (video game)|Smite]]''.<ref>{{Cite web |url=https://www.smitegame.com/gods/ |title=Archived copy |access-date=2021-08-02 |archive-date=2021-07-31 |archive-url=https://web.archive.org/web/20210731071415/https://www.smitegame.com/gods/ |url-status=dead }}</ref> Heimdall also appears as an antagonist in the 2022 [[Action-adventure game|action-adventure]] video game ''[[God of War Ragnarök]]'' and is played by the American actor [[Scott Porter]]. ==See also== * [[Heimdall (comics)]] * [[List of Germanic deities]] * [[Germanic mythology]] ==Notes== {{Reflist}} ==References== {{refbegin}} * {{Cite book |last=Bailey |first=Richard N. |title=England's Earliest Sculptors |publisher=University of Toronto |year=1996 |url=https://books.google.com/books?id=6-Km_LLNce0C |isbn=0-88844-905-4}} * [[Henry Adams Bellows (businessman)|Bellows, Henry Adams]] (1923). ''The Poetic Edda''. [[American-Scandinavian Foundation]]. * [[Sebastian Cöllen|Cöllen, Sebastian]] (2015). ''Heimdallr – der rätselhafte Gott. Eine philologische und religionsgeschichtliche Untersuchung''. Ergänzungsbände zum Reallexikon der Germanischen Altertumskunde 94. Berlin & Boston: [[Walter de Gruyter]]. {{ISBN|978-3-11-042195-8}} * [[Jeramy Dodds|Dodds, Jeramy]]. Trans. 2014. ''The Poetic Edda''. [[Coach House Books]]. {{ISBN|978-1-55245-296-7}} * [[Georges Dumézil|Dumézil, Georges]] (1973). "Comparative Remarks on the Scandinavian God Heimdall". Trans. Francis Charat. In: ''Gods of the Ancient Northmen'' ed. [[Einar Haugen]]. [[University of California Press]]. {{ISBN|978-0-520-02044-3}} * [[Anthony Faulkes|Faulkes, Anthony]] (Trans.) (1995). ''Edda''. [[Everyman's Library|Everyman]]. {{ISBN|0-460-87616-3}} * {{cite book |last=Hines|first=John|title=Crossing boundaries: interdisciplinary approaches to the art, material culture, language and literature of the early medieval world: essays presented to Professor Emeritus Richard N. Bailey, OBE, on the occasion of his eightieth birthday |date=2017 |publisher=Oxbow Books |isbn=978-1-78570-310-2|chapter-url=https://orca.cardiff.ac.uk/id/eprint/116845/|url=https://www.jstor.org/stable/j.ctt1s47569| chapter = A glimpse of the heathen Norse in Lincolnshire|jstor=j.ctt1s47569 }} * [[Lee M. Hollander|Hollander, Lee M.]] (Trans.) (2007). ''[https://books.google.com/books?id=qHpwje7-wNkC&q=Heimskringla:+History+of+the+Kings+of+Norway Heimskringla: History of the Kings of Norway]''. [[University of Texas Press]]. {{ISBN|978-0-292-73061-8}} * {{cite journal |last1=Jesch |first1=Judith |title=Further Thoughts on E18 Saltfleetby |journal=Futhark: International Journal of Runic Studies |date=2020 |volume=9-10 |pages=201–213 |doi=10.33063/diva-401054 |url=https://nottingham-repository.worktribe.com/preview/3781183/FULLTEXT01.pdf}} * [[Carolyne Larrington|Larrington, Carolyne]] (Trans.) (1999). ''The Poetic Edda''. [[Oxford University Press]]. {{ISBN|0-19-283946-2}} * [[John Lindow|Lindow, John]] (2002). ''Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs''. [[Oxford University Press]]. {{ISBN|0-19-515382-0}} * [[Rudolf Much|Much, Rudolf]] 1930. "Der nordische Widdergott". ''Deutsche Islandforschung 1930'', Vol. 1: ''Kultur'', ed. Walther Heinrich Vogt, Veröffentlichungen der Schleswig- Holsteinischen Universitätsgesellschaft, 1928:1 (Breslau: F. Hirt, 1930), p. 63–67. * Schach, Paul (1985). "Some Thoughts on ''Völuspá''" as collected in Glendinning, R. J. Bessason, Heraldur (Editors). ''[https://books.google.com/books?id=Ig4XNNOCQRwC Edda: a Collection of Essays].'' [[University of Manitoba Press]]. {{ISBN|0-88755-616-7}} * [[Rudolf Simek|Simek, Rudolf]] (2007). Translated by Angela Hall. ''[https://books.google.com/books?id=Zni8GwAACAAJ Dictionary of Northern Mythology]''. [[Boydell & Brewer|D.S. Brewer]] {{ISBN|0-85991-513-1}} * [[Benjamin Thorpe|Thorpe, Benjamin]] (Trans.) (1866) ''The Elder Edda of Saemund Sigfusson''. {{refend}} ==External links== {{Commons category|Heimdallr}} * [https://myndir.uvic.ca/HeimDr01.html MyNDIR (My Norse Digital Image Repository)] Illustrations of Heimdall from manuscripts and early print books. {{Norse mythology}} {{Authority control}} [[Category:Æsir]] [[Category:Killed deities]] [[Category:Norse gods]] [[Category:Sons of Odin]] [[hu:Germán mitológia#Heimdall]]
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