This text offers a captivating and detailed exploration of two of the most enigmatic elements of Norse mythology: Asgard and the Well of Urðarbrunnr (the Well of Urd). At the heart of our investigation lies a fundamental question: where are Asgard and the Well of Urd truly located? Are they anchored in the earthly world, or are they in the heavens? We will delve into the ancient tales of the Poetic Edda and the interpretations of Snorri Sturluson to shed light on this enigma.
Through this commentary, we will examine the various theories that position Asgard, the abode of the gods, either as a physical place on Earth or as a realm elevated in the heavens. Similarly, we will explore the location of the Well of Urd, a sacred site of great importance in Norse mythology, described as being under one of the roots of Yggdrasil, the world tree. We will analyze how these interpretations affect our understanding of Norse cosmology and their impact on the modern perception of these myths.
This study is not limited to a mere analysis of ancient texts; it aims to provide a new and enriching perspective on these age-old questions, shedding light on the various layers of meanings and interpretations surrounding Asgard and the Well of Urd. Our journey through these ancestral myths promises to unveil surprising and profound aspects of Norse mythology, allowing a reconciliation of the Poetic Edda and the Prose Edda.
According to stanzas 29 and 30 of the Grímnismál and chapter 15 of the Gylfaginning, titled ‘The Tree, the Well of Urðr, and the Norns’ in the original version, it is reported that the deities gather daily at the edge of the Well of Urd to hold deliberative assemblies, as the text describes:
Gylfaginning 15
Þriðja rót asksins stendr á himni, ok undir þeiri rót er brunnr sá, er mjök er heilagr, er heitir Urðarbrunnr. Þar eiga goðin dómstað sinn. Hvern dag ríða æsir þangat upp um Bifröst. Hon heitir ok ásbrú.
Gylfaginning 15
The third root of the tree extends to the sky, and beneath this root lies a very sacred well/source called the well/source of Urd. This is where the gods have their place of judgment. Every day, the Æsir ascend there by crossing Bifröst. This bridge is also called the bridge of the Æsir.
Thor, unlike the other gods, does not ride a horse. Instead, he drives his flaming thunder chariot drawn by goats. As a result, he cannot use Ás-brú, the Bridge of the Æsir (Bifröst). If Thor attempted to cross it, the bridge would ignite, and the sacred waters of the Well of Urd would boil. Consequently, Thor is forced to cross four separate rivers to reach his destination.
In a modern perspective, these rivers are often seen as celestial rivers. As highlighted by Carolyne Larrington in her article ‘Vafþrúðnismál and Grímnismál: Cosmic History, Cosmic Geography,’ published in ‘The Poetic Edda; Essays on Old Norse Mythology’ in 2002:
« Rivers are major transport routes in the human world, but here they seem to function as barriers, separating the known world from the unknown (sacred) world. The river Þund (Grímnismál stanza 21, a difficult verse to interpret) is hard to cross for those who are made joyful by carnage (the Einherjar), while Thor appears to have to cross rivers in the divine world to reach a seat of judgment under Yggdrasil. »
The Poetic Edda mentions three distinct wells or springs, each supporting one of the roots of Yggdrasil. These are Hvergelmir, the well of Mimir, and the well of Urd. According to a contemporary interpretation of these texts, based on the assertions of Snorri in Gylfaginning 15, Hvergelmir would be located in the underworld of Niflheim; the well of Mimir would be in Jötunheim, adjacent to Midgard; and the well or source of Urd would be positioned in the heavens, parallel to Asgard.
However, some commentators argue that Snorri Sturluson himself does not place Asgard in the sky or on a mountain peak, but rather on the surface of Midgard. In the prologue of Gylfaginning and in chapter 14, he explicitly locates Asgard at the center of the world, associating it with the ancient city of Troy. What is the truth of this matter?
Prologue Gylfaginning
Nær miðri veröldinni var gert þat hús ok herbergi, er ágætast hefir verit, er kallat Trjóa, þar sem vér köllum Tyrkland. Þessi staðr var miklu meiri gerr en aðrir ok með meira hagleik á marga lund með kostnaði ok föngum, en þar váru til. Þar váru tólf konungdómar ok einn yfirkonungr, ok lágu mörg þjóðlönd til hvers konungdómsins. Þar váru í borginni tólf höfðingjar. Þessir höfðingjar hafa verit um fram aðra menn, þá er verit hafa í veröldu, um alla manndómliga hluti. Einn konungr í Trjóu er nefndr Múnón eða Mennón. Hann átti dóttur höfuðkonungsins Príamí. Sú hét Tróan. Þau áttu son. Hann hét Trór, er vér köllum Þór.
Near the center of the world, a house and dwelling were built, which were the most remarkable, called Troy, where we call Turkey. This place was much larger than the others and more skillfully made in many areas with costs and means, but there were such. There were twelve kingdoms and a supreme king, and many lands were linked to each kingdom. There were twelve chiefs in the city. These chiefs were superior to other men who have existed in the world, in all human things. A king in Troy was called Múnón or Mennón. He was the son-in-law of the supreme king Priam. His name was Troan. They had a son. His name was Trór, whom we call Thor.
.. Þeira sonr var Lóriði, er líkr var feðr sínum. Hans sonr var Einriði, hans sonr Vingeþórr, hans sonr Vingener, hans sonr Móda, hans sonr Magi, hans sonr Seskef, hans sonr Beðvig, hans sonr Athra, er vér köllum Annan, hans sonr Ítrmann, hans sonr Heremóð, hans sonr Skjaldun, er vér köllum Skjöld, hans Bjáf, er köllum Bjár, hans sonr Ját, hans sonr Guðólfr, hans sonr Finn, hans sonr Fríallaf, er vér köllum Friðleif. Hann átti þann son, er nefndr er Vóden. Þann köllum vér Óðin. Hann var ágætr maðr af speki ok allri atgervi. Kona hans hét Frígíða, er vér köllum Frigg.
…Óðinn hafði spádóm ok svá kona hans, ok af þeim vísendum fann hann þat, at nafn hans myndi uppi vera haft í norðrhálfu heims ok tignat um fram alla konunga. Fyrir þá sök fýstist hann at byrja ferð sína af Tyrklandi ok hafði með sér mikinn fjölða liðs, unga menn ok gamla, karla ok konur, ok höfðu með sér marga gersamliga hluti. En hvar sem þeir fóru yfir lönd, þá var ágæti mikit frá þeim sagt, svá at þeir þóttu líkari goðum en mönnum.
….Eftir þat fór hann norðr, þar sem nú heitir Svíþjóð.
…Þar þótti Óðni fagrir vellir ok landskostir góðir ok kaus sér þar borgstað, er nú heita Sigtún. Skipaði hann þar höfðingjum ok í þá líking, sem verit hafði í Trója, setti tólf höfuðmenn í staðinum at dæma landslög, ok svá skipaði hann réttum öllum sem fyrr hafði verit í Trója ok Tyrkir váru vanir.
… His son was Lóridi, who resembled his father; his son was Einridi, his son Vingethor, his son Vingener, his son Móda, his son Magi, his son Seskef, his son Bedvig, his son Athra (whom we call Annarr), his son Ítermann, his son Heremód, his son Skjaldun (whom we call Skjöld), his son Bjáf (whom we call Bjárr), his son Ját, his son Gudólfr, his son Finn, his son Fríallaf (whom we call Fridleifr); his son was the one named Vóden, whom we call Odin: he was a man very famous for his wisdom and all his achievements. His wife was Frígídá, whom we call Frigg.
… Odin had the gift of prophecy, as did his wife, and with these talents, he discovered that his name would be honored in the northern half of the world and respected more than all kings. For this reason, he was eager to begin his journey from Turkey and had with him a great number of people, young and old, men and women, and they had with them many precious objects. And wherever they went across the lands, great fame was told of them, so that they seemed more like gods than men.
… After that, he headed north, where Sweden is now located.
… Odin found the plains beautiful and the lands good, and he chose a location for a fortress, which is now called Sigtuna. He appointed chiefs there and, in the image of what had been done in Troy, he established twelve chiefs to judge the country’s laws, and he organized all other legal aspects as had been the case in Troy and as the Turks were accustomed.
Snorri continues to explore this idea in the Gylfaginning, returning once again to the time before Wotan’s migration to Sweden:
Þar næst gerðu þeir sér borg í miðjum heimi er kölluð er Ásgarðr. Þat köllum vér Trója. Þar byggðu goðin ok ættir þeira, ok gerðust þaðan af mörg tíðendi ok greinir bæði á jörðu ok í lofti. Þar er einn staðr, er Hliðskjálf heitir, ok þá er Óðinn settist þar í hásæti, þá sá hann of alla heima ok hvers manns athæfi ok vissi alla hluti þá er hann sá. Kona hans hét Frigg Fjörgynsdóttir, ok af þeira ætt er sú kynslóð komin, er vér köllum ása ættir er byggt hafa Ásgarð inn forna ok þau ríki, er þar liggja til, ok er þat allt goðkunnug ætt.
Then, they built a fortress in the middle of the world, named Ásgard, what we call Troy. There, the gods and their families settled, and from there arose many events and stories, both on Earth and in the heavens. There is a place called Hliðskjálf, and when Odin sat there on the high throne, he could see all the worlds and the actions of every man, and he knew all the things he saw. His wife was named Frigg, daughter of Fjörgynn, and from their lineage came the race that we call the Aesir family, who inhabited the ancient Ásgard and the realms that belong to it, and it is an entire divine family.
Í upphafi setti hann stjórnarmenn í sæti ok beiddi þá at dæma með sér örlög manna ok ráða um skipun borgarinnar. Þat var þar, sem heitir Iðavöllur í miðri borginni. Var þat hið fyrsta þeira verk at gera hof þat, er sæti þeira tólf standa í önnur en hásætit, þat er Alföðr á. Þat hús er bezt gert á jörðu ok mest.
At the beginning, he placed governors on thrones and asked them to judge with him the fates of men and to decide the organization of the city. This was in what is called Iðavöllur, at the center of the city. Their first task was to build a temple in which there are twelve seats, in addition to the high throne owned by the All-Father (Alföðr). This house is the best constructed on earth and the largest.
Journey of Wotan Among Men
The idea that the Æsir came from Asia, specifically from the city of Troy, is a recurring theme in Snorri’s texts, reappearing in chapters 54 of the Gylfaginning and 58 of the Skáldskaparmál. Snorri remains consistent in his assertions, maintaining that the ancient cities of Asgard, where Wotan and the Æsir resided during their travels among men, were indeed terrestrial or partly so.
The Prose Edda begins with the story of Wotan’s migration to Sweden from the mythical city of Troy. This prologue of the Gylfaginning should be considered authentic; it represents the oldest memory that men have preserved of a journey of Wotan on earth. This narrative also resonates with recent discoveries in genetics and archaeology, suggesting that the ancestors of the Indo-European language-speaking peoples first settled either in Anatolia or in the Ukrainian steppes, before gradually dispersing to northern Europe. There, they introduced a new form of spirituality while preserving much of the ancient cult.
Following the chronology of the Völuspá, this migration occurred after the arrival of the three powerful Thurses and also after the destruction of the walls of the ancient Asgard by the Vanir during the first war.
In his works, Snorri describes the ancient Asgard as a tangible city located on Earth. According to him, it was during his journey among humans that Wotan incarnated as the son of the king of Troy, a city situated in Anatolia which, during the time of the Roman Empire, was part of the province known as Asia. Subsequently, Wotan and his followers migrated to Sigtuna in Sweden (also known as Old Uppsala, identified as the second Asgard). Snorri precisely details the different stages of establishing a Wotanic city.
More specifically, it is said that the leader of the Aesir left the region of the Caspian Sea and the Caucasus to settle in Northern Europe. He then took the northwest route from the Black Sea towards Russia, where,
according to tradition, he appointed one of his sons as a ruler, just as he did for the Saxons and the Franks. Continuing his journey through Cimbria, he reached Denmark, where his fifth son, Skiold, was recognized as the sovereign. He then crossed over to Sweden, where Gylfi reigned, who paid homage to this remarkable stranger and was initiated into his mysteries. The chief of the Aesir quickly established himself, setting up Sigtuna as the capital of his empire, promulgating new laws, and instituting sacred mysteries. He adopted the name Wotan, created the priesthood of the twelve Drottars who led the secret worship and the administration of justice, and, as prophets, he revealed the future. The secret rites of these mysteries celebrated the death of Balder, the beautiful and beloved, and depicted the mourning of gods and men at his death, as well as his resurrection.
As stated above, the Poetic Edda mentions three wells associated with Yggdrasil: Hvergelmir, the well of Mimir, and the well of Urd. A modern reading, based on the writings of Snorri in the Gylfaginning, locates Hvergelmir in the underground realm of Niflheim, the well of Mimir at the border of Jötunheim parallel to Midgard, and the well of Urd in the celestial heights, aligned with Asgard. This arrangement provides a balanced distribution of the three wells and the roots of Yggdrasil they support, spread across three distinct strata of the VERTICAL axis.
However, it is proposed by some that in a skaldic verse written by Eilif Guðrúnarson, a poet recently converted to Christianity, and whose work is preserved in Skáldskaparmál 65, Christ is described as having his throne « in the south, near the well of Urd. » In pagan belief, the well of Urd is the place where the gods hold their daily assembly. Therefore, a new convert, still unsure of the teachings of his new faith, might instinctively locate his new deity in the sacred space of his old religion, whether out of misunderstanding or intentionally. In this way, Christ is placed at the gathering spot of the Æsir, « in the south, near the well of Urd. »
According to Gylfaginning 4, the well Hvergelmir is located in the north, at the center of Niflheim, the primordial world of frost and ice. To the south, Gylfaginning speaks of a primordial world of heat and fire. A great chasm called Ginnungagap lies between them. In Gylfaginning 15, Snorri informs us that the well of Mimir is located where « Ginnungagap once was. » As the skald Eilif placed the well of Urd in the « south, » the location of the three wells thus corresponds to the contemporary conditions of creation described in Gylfaginning 5: one is located in Niflheim, a world of ice in the north; a second is situated where the empty abyss, Ginnungagap, once was; and a third (the well of Urd) is located « in the south, » inside or near the world of heat and fire, inhabited by Surt, who arrives at the battle of Ragnarök, also « from the south, » according to Völuspá 52.
This cartography of the three wells, derived from poetic sources, gives us a uniform distribution of the three wells and the roots of Yggdrasil they support, along a HORIZONTAL axis from north to south.
How then can we reconcile these two perspectives? Should we, like the Anglo-Saxon world, consider Snorri as a pariah influenced by Christianity, or simply as a scribe who failed to grasp the depth of poetic wisdom? Or does Yggdrasil hide an even older wisdom that we have neglected or been persuaded to ignore over the past eight centuries, making us believe that this knowledge did not belong to us?
But let’s continue.
Given that the gods ascend « each day » to the well of Urd, as mentioned in stanzas 29 and 30 of the Grímnismál, it makes sense that Bifröst, the rainbow bridge, provides them with a passage to this sacred place, regardless of their starting point. The journey seems to be extensive, as the gods travel on horseback to reach it, and Thor, who cannot ride the bridge, must cross at least four rivers to get there. The significance of this distance is further highlighted by the fact that the divine mounts have the ability to fly.
Flying horses
In chapter 35 of the Gylfaginning, it is mentioned that Gna, the messenger of Frigg, owns a horse named Hófvarpnir capable of galloping through the air and the ocean (er renn loft ok lög). Similarly, when the giant Hrungnir first sees Odin on Sleipnir in Skáldskaparmál 17, he wonders about this man who can « ride through air and ocean » (er ríðr loft ok lög). In Fáfnismál 15, the air is likened to a river where the gods’ horses « will swim » once the bridge Bifröst is broken. This bridge collapses under the weight of the riders, when Surt and his troops, coming from the south (the direction of Urd’s well), attempt to ascend to Asgard during Ragnarök. Just as a terrestrial bridge crosses a body of water, the Bifröst extends above the atmosphere, envisioned as a vast ocean with tumultuous currents (see Grímnismál 21). Crossing a bridge is easier than swimming through a river, hence the utility of the Bifröst for crossing great distances in the atmosphere. Although the gods’ horses can fly, they move more efficiently on a solid path, like a horse preferring to run on stable ground.
Similarly, warriors fallen in battle and chosen for Valhalla reach the abode of the brave by riding on the Bifröst bridge. The skaldic poem Eiríksmál, reported in the Fagrskinna in chapter 8, offers a particularly detailed description of a king and his retinue’s arrival in Valhalla (see also Grímnismál 21). In this narrative, King Eirík leads an imposing troop of riders, including six kings, himself included, and their armies. It is evident, in this context, that they reach Valhalla by traveling over Bifröst. Another example is given in Helgakviða Hundingsbana II, stanza 49, where after conversing with the tearful Sigrun who has summoned him from his grave, the deceased hero Helgi declares:
Mál er mér at ríða
roðnar brautir,
láta fölvan jó
flugstíg troða;
skal ek fyr vestan
vindhjalms brúar,
áðr Salgófnir
sigrþjóð veki.
I must now ascend
the reddened paths,
let my pale horse
tread the flight’s way;
I must go westward
beyond Vindhjalm’s bridge,
before Salgófnir
awakens the victorious army.
The majority of exegetes agree on the interpretation of the verse mentioning Bifröst [vindhjalms brú] as a celestial path leading to Asgard. Carolyne Larrington, for example, describes it as « the bridge Ás-brú… which Helgi must cross to return to Valhöll »; whereas Finnur Jónsson, in the Kommentar zu den Liedern der Edda, Bd. 4 (2004), refers to it as « Bifröst/Bilröst, ‘the rainbow’ ». Following his invocation by Sigrun to return to Midgard, the deceased Helgi must depart for Valhöll in Asgard, crossing Bifröst, before the crowing of the cock marks the arrival of dawn. Thus, mortal heroes ascend on Bifröst, crossing the firmament, to reach Asgard.
Þat mank enn,
es upp of hóf
í Goðheim
Gauta spjalli
ættar ask,
þanns óx af mér,
ok kynvið
kvánar minnar
I still remember,
when I raised up high
in the dwelling of the gods,
the friend of the Gauts (Odin),
the tree of lineage,
that grew from me,
and from the kin-wood
of my wife.
Other skaldic poems, such as Eíriksmál (circa 954), confirm that warriors fallen in battle arrive at Valhöll by passing through Bifröst. There, the noise they make is so great that the god Bragi wonders if it could be Baldur returning from Hel. From all this, we can conclude that the authentic conception of Norse cosmology places Asgard in the sky, that is, at the top of its vertical axis.
Urðarbrunnr – The Well of Urd
Could the Well of Urd be located at one of the ends of Bifröst or is it in the heavens? This question will be examined through the analysis of verses from Grímnismál and Gylfaginning.
The Well of Urd is one of the three wells located under the roots of the world tree, Yggdrasil. According to tradition, this well is associated with destiny and is guarded by the Nornes, the deities of fate. The gods visit this well daily to hold council.
In Chapter 15 of Gylfaginning, the Equal of the Most High, seated and addressing Gangleri (who is actually King Gylfi in disguise), speaks of Yggdrasil and its roots. The Equal of the Most High describes three roots that support Yggdrasil, each extending over a great distance. The third root is found « among the Æsir, » « extends up to the sky, » and beneath it lies the « very holy » Urðarbrunnr. The Equal of the Most High explains that every day, the gods cross the Bifröst bridge to gather near the well.
The Most High provides additional information about the well in Chapter 16. He mentions that there are many beautiful places in the sky, and that « everywhere, they are surrounded by divine protection. » Under the ash Yggdrasil, near the Urðarbrunnr, there is a beautiful hall from which emerge « three young girls » named Urðr, Verðandi, and Skuld. These young girls determine the fate of men, and « we call them the Nornes. » The Most High continues by explaining that there are other Nornes, and describes their nature.
Further in Chapter 16, the Most High reveals that the Nornes residing near Urðarbrunnr draw water from the well and the mud surrounding it, and sprinkle it on Yggdrasil so that its branches do not decompose or rot. The water is so sacred that everything that enters it becomes « as white as the membrane called skin found inside the shell of an egg. » The Most High then quotes stanza 19 of Völuspá, and mentions that two swans feed from this well, from which all other swans are descended. At the beginning of Chapter 17, Gangleri inquires about the other « main centers » existing outside of Urðarbrunnr.
Þriðja rót asksins stendr á himni, ok undir þeiri rót er brunnr sá, er mjök er heilagr, er heitir Urðarbrunnr. Þar eiga goðin dómstað sinn. Hvern dag ríða æsir þangat upp um Bifröst. Hon heitir ok ásbrú. Hestar ásanna heita svá: Sleipnir er baztr, hann á Óðinn. Hann hefir átta fætr. Annar er Glaðr, þriði Gyllir, fjórði Glenr, fimmti Skeiðbrimir, sétti Silfrintoppr, sjaundi Sinir, átti Gísl, níundi Falhófnir, tíundi Gulltoppr, ellifti Léttfeti. Baldrs hestr var brenndr með honum, en Þórr gengr til dómsins.
The third root of the tree extends to the sky, and under this root is a well that is very sacred, called Urðarbrunnr. The gods have their place of judgment there. Every day, the Æsir ascend there by crossing Bifröst. This bridge is also called Ásbrú. The names of the Æsir’s horses are as follows: Sleipnir is the best, it belongs to Odin and has eight legs. The second is Glaðr, the third Gyllir, the fourth Glenr, the fifth Skeiðbrimir, the sixth Silfrintoppr, the seventh Sinir, the eighth Gísl, the ninth Falhófnir, the tenth Gulltoppr, and the eleventh Léttfeti. Baldr’s horse was burned with him, but Thor walks to the place of judgment.
Snorri expands the list of ten horses mentioned in Grímnismál 30 by adding two others: Sleipnir, Odin’s horse, and Baldr’s horse, which was cremated with him. Thor, as mentioned in Grímnismál 29, walks to the well of Urd. Among these horses, the identity of the rider is certain for only one of them: it is Heimdall, who rides Gulltopp.
Heimdallr heitir einn. Hann er kallaðr hvíti áss. Hann er mikill ok heilagr. Hann báru at syni meyjar níu ok allar systr. Hann heitir ok Hallinskíði ok Gullintanni. Tennr hans váru af gulli. Hestr hans heitir Gulltoppr. Hann býr þar, er heita Himinbjörg við Bifröst. Hann er vörðr goða ok sitr þar við himins enda at gæta brúarinnar fyrir bergrisum.
Heimdallr is his name. He is called the White God. He is great and sacred. Nine virgins, all sisters, gave birth to him. He is also called Hallinskíði and Gullintanni. His teeth are made of gold. His horse is named Gulltoppr. He resides at Himinbjörg near Bifröst. He is the guardian of the gods and sits at the edge of heaven to protect the bridge from the mountain giants.
Snorri confirms in Skáldskaparmál 15 that Heimdallr is the master of Gulltoppr. In Gylfaginning 49, Heimdall rides this same horse to attend the funeral of Baldr (it is mentioned that Heimdallr rode the horse named Gulltoppr).
Therefore, among the riders who travel daily to the Well of Urd, we can identify Heimdall, who mounts Gulltop. Given that he travels there every day, we can deduce that he starts from his residence at Himinbjörg (see Grímnismál 13), located near one of the ends of the Bifröst bridge. Consequently, the rainbow bridge does not need to descend to ground level to transport the gods to the well. They can travel on the bridge regardless of their starting location.
It is interesting to note that a well is typically a vertical excavation providing access to an underground water source. Moreover, the Old Norse term « brunnr » can be confusing, as it can mean both « well » and « spring ». This raises the question: is it the well or the spring that is sacred? Is it the well or its source that is located in the sky? Some translators interpret « Urðarbrunnr » literally as Urd’s spring or the spring of fate, while others use « brunnr » in its usual sense of a well or fountain. If the well is physically located in the sky, it could be that the root has grown from the underground source and the well up to the sky, with the well then being under the root, and the latter emerging from the well. If « Urðarbrunnr » instead refers to Urd’s spring, as mentioned earlier, then the root extending to the sky with the very holy source of Urd below could represent the moisture or dew used to heal Yggdrasil. Finally, in Hávamál 111, it is said that sitting on his throne in Thule, near the well of Urd, he will speak of what he has seen and heard. Similarly, in Völuspá 19, it is said that Yggdrasil rises above the well of Urd, which does not contradict the idea of the spring or the well, since the tree covers the entire sky. Thus, the form is the well and the bottom is the spring.
But do we need to ask ourselves these questions? How can we reconcile it all?
Yggdrasil is the Tree of Life.
In the modern academic view of ancient Norse cosmology, Asgard is perceived as a heavenly city located in the sky. However, some commentators of the Edda argue that Snorri Sturluson deliberately placed Asgard on earth, with the Well of Urd in the heavens, at opposite ends of the bridge. We contest this interpretation, considering the prologue of the Gylfaginning as one of the many journeys of the gods on earth. This perspective explains how Wotan could have fathered most royal dynasties in Europe and elsewhere. According to our understanding, the Well of Urd is located in the sky, beneath Yggdrasil, and Asgard is also situated in the sky. This interpretation is reinforced by a skaldic verse from the pagan poet Egil Skallagrímsson (circa 910-990), expressing his grief for a son gone to Valhöll. The 21st verse of his poem Sonatorrek includes the phrase upp í goðheim, which translates to ‘up in the abode of gods (Gotheim)’, thus confirming the celestial location of Asgard.
A rarely explored idea suggests that Snorri might be describing Yggdrasil and its realms through the prism of the Tree of Life. The root of the Well of Urd, stretching towards the sky, would symbolize the central pillar of the Tree of Life and its spheres. This pillar, or root, then extends to the heavens of Gotheim. Additionally, chapter 39 of the Gylfaginning lists 26 rivers. Considering the spheres of the central root of the Tree of Life, their total sum also equals 26: 10 + 9 + 6 + 1 = 26.
The Grímnismál describes Valhalla as having 540 doors, each able to accommodate 800 warriors walking side by side. From this, I conclude that our people will find salvation when we are 540 x 8 x 100 = 432,000 Wotanists practicing self-discipline and studying the Edda. Subsequently, we will pass through these 540 doors, led by the Mighty Wotan, to counter the threat of our extinction.
Sæhrímnir – Mímameiðr (wordpress.com)
The middle pillar represents the path to Valhalla and also to Bilskirnir with its 540 chambers. This is calculated as 10x9x6x1 = 540. It’s also possible to perform the addition of the middle pillar. Replacing Erda with its equivalent Jord, we obtain the following result:
G(3) + I(10) + M(40) + L(30) + É(5) = 88 = 16 = 7
S(200) + I(10) + N(50) + D(4) + R(100) + I(10) = 374 = 14 = 5
B(2) + R(100) + I(10) + M(40) + I(10) + R(100) = 262 = 10
J(10) + ǫ(70) + r(100) + ð(4) = 184 = 13 = 4
7 + 5 + 10 + 4 = 26
Quatre Mondes survivent au feu dévastateur de Surt.
Gylfaginning 39: There is more to tell about the stag Eikþyrnir, which stands in Valhalla and browses on the branches of that tree. From its horns flows such a quantity of droplets that it descends into Hvergelmir, and from there fall the rivers named as follows: Síð, Víð, Sekin, Ekin, Svöl, Gunnþró, Fjörm, Fimbulþul, Gipul, Göpul, Gömul, Geirvimul. These flow through the dwellings of the Æsir. The rivers are also named: Þyn, Vin, Þöll, Böll, Gráð, Gunnþráin, Nyt, Nöt, Nönn, Hrönn, Vína, Veg, Svinn, Þjóðnuma.
To harmonize the narratives of the Gylfaginning and the Grímnismál, an interesting approach is to consider Yggdrasil as the most well-described Tree of Life. This perspective allows for an exploration of the various elements of Norse mythology and reconciles the Poetic Edda and the Prose Edda.
Grímnismál, 31:
Beneath Yggdrasil three roots delve
into three realms they stretch and shelve;
One reaches to where Hel does dwell,
Under another the frost giants swell,
And the third extends over mankind’s sphere.
Gylfaginning 15:
It is supported
by three roots, which are far apart from
each other. One is located among the Aesir, the second among the frost giants,
where once was the vast abyss Ginnungagap,
and the third covers the world of Niflheim.
(…)
The third root of the tree extends to the sky, and under this root is a very sacred well/source called the well/source of Urd. This is where the gods have their place of judgment. Every day, the Aesir ascend there via Bifröst. This bridge is also called the bridge of the Aesir.
Indeed, the interpretation that the third root of Yggdrasil extends up to Gotheim (the realm of the gods) aligns with the earlier discussion of both the VERTICAL and HORIZONTAL axes. This perspective supports a cosmological model where Yggdrasil spans not only across the various realms but also bridges them vertically and horizontally. In this model, the vertical axis reaches upwards to the heavens, symbolized by Gotheim, while the horizontal axis spreads across the different worlds, encompassing realms such as Niflheim and Jötunheim. This understanding allows for a cohesive integration of the various elements within Norse cosmology as described in the Eddas.
It is regrettable that some eminent commentators on the Edda might conclude that Snorri was influenced by Christianity.
It is not necessary to dwell on this question; Snorri was not influenced by Christianity, but rather preserved our ancestral faith. In fact, the history of Sidr has experienced four key moments that have allowed this tradition to endure on Earth, demonstrating its resilience and ability to transcend eras, and it will also allow us to ensure a destiny for the sons of Heimdall.
-1: Wotan, arriving from Anatolia in the North (before him, it was the worship of matter, the path of Ymir). -2: With the arrival of the Christian era, breaking with the main taboo of Sidr, that of writing (because every letter contains a sound which contains a rune). Saemund the Wise, after the destruction of the temple, wrote down the ancient songs and heroic chants. Those who clung to the old formula disappeared (the midwives). Everything that survived is only what Saemund recorded. -3: Snorri Sturluson, realizing that the sacred songs were losing their meaning for people, that it was becoming folkloric, a curiosity that no one could study. He created the Younger Edda (the Gylfaginning, which explains the Sidr, the Skáldskaparmál, which provides the method for progressing in the Sidr, and the Háttatal, which gives the goal (the repair of speech)). -4: Wodenson: the end of the Christian era in 1904, and Wodenson brings the 14 Words in 1984, without which the entire Edda could lead to Asatru (a universalist religion, worse than folklore – poison). The Divine always provides the remedy before the disaster: when Ymir became the boss, Buri was already trapped in the ice. Personally: everything the Muspelheimers do turns against them.
In summary, the text analysis offers both a complex and precise understanding of the position of Asgard and the Well of Urd in Norse mythology. On one hand, Asgard is traditionally perceived as a celestial city, an interpretation supported by the writings of Snorri Sturluson and the Poetic Edda. Snorri describes the third root of Yggdrasil rising towards the sky, parallel to Asgard, while the Poetic Edda reveals that if Thor crossed Ás-brú, the sacred waters of the Well of Urd would boil. This vision places Asgard not on Earth, but in the heavens.
Snorri had a deep knowledge of the tree of life, as also demonstrated by his conciliation with Grímnismál.
The Well of Urd is also described as a celestial element. Placed under one of the roots of Yggdrasil that reaches the sky, the well is linked to divinity and wisdom, thus accentuating its sacred and elevated character.
Regarding the Bifröst, the rainbow bridge, the text suggests that it does not need to physically connect to Earth to allow the gods to travel. This notion supports the idea that Asgard and the Well of Urd are celestial entities and highlights the metaphorical and spiritual nature of the Bifröst, serving as a passage between worlds and allowing Heimdall to use it from the end of the sky to the well.
Thus, the writings of the Edda are consistent and should be interpreted as a code of life to pierce the illusion of our existence. The gods have given us all the necessary tools; it only remains to use them.
Alu!
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