Understanding Hel: The Norse Underworld
Hel (Old Norse Hel, meaning “Hidden;” pronounced like “Hell”) serves as the most encompassing term for the realm where many souls reside after death. This domain is governed by a formidable goddess also named Hel. While it is sometimes referred to as “Helheim” or “The Realm of Hel,” these terms are predominantly used in secondary literature rather than in primary Old Norse texts.
Similar to graves in the physical world, Hel is perceived as situated underground. Some narratives position it in the north, associated with the chilling and dim nature akin to a grave. Additionally, there are mentions of a guardian akin to Cerberus from Greek mythology, often described as a dog watching over its entrance.
The Nature of Hel
The shared roots of the terms Hel and Hell, the latter in Christian tradition representing eternal suffering under Satan, can be traced back to Proto-Germanic language origins, which is an ancestor to both Old Norse and modern English via Old English. Scholars have reconstructed this common root as *haljo, meaning “concealed place.” This base appears to characterize the underworld across various Germanic languages. English speakers call the Christian concept of a damned land “Hell” due to the term hel or helle used in Old English. It is presumed that hel/helle originally denoted a similar pagan underworld as the Norse Hel, with missionaries opting for the closest term in Old English to describe Satan’s territory.
Despite both Hel and Hell being realms of the deceased located beneath the surface, they significantly diverge in essence. The Old Norse texts do not provide clarity on how one arrives at the respective afterlife domains; however, it is evident that one’s posthumous destination is neither a reward for good behavior nor a punishment for transgressions.
Moreover, references to Hel are scarce, yet when they arise, they usually suggest a neutral or even favorable perspective. It is depicted as a continuation of life, where the deceased engage in activities they enjoyed during life, like eating, drinking, and resting—rather than a place of perpetual joy or suffering.
Among all Old Norse accounts, only Snorri Sturluson’s thirteenth-century Prose Edda describes Hel in an overtly negative light. Snorri, writing long after Norse paganism had transitioned into Christian belief, often manipulated available evidence to present pre-Christian traditions as prefiguring Christian ideals. His exaggerated portrayal of Hel is indicative of this approach, naming the goddess’s dish as Hunger, and her attendants as Slow and Lazy, painting a theatrical yet unconvincing image of the underworld.
Snorri’s assertion that warriors who perish in battle ascend to Valhalla while those who die of illness or old age descend to Hel is similarly flawed and contradicts his own narratives regarding Baldur’s death.
The Path to Hel
Old Norse literature reveals a uniquely detailed description of the journey to Hel, designated by the term Helvegr, meaning “The Road/Way to Hel.” The evolving narratives closely mirror the traditional shamanic journeys of circumpolar cultures, hinting at a shared storytelling framework about the descent into the underworld. Instances of gods or mortals undertaking journeys to Hel—often to resurrect a spirit or seek wisdom—are common throughout these texts.
For instance, in the Gesta Danorum by Saxo Grammaticus, Hadding’s adventure illustrates this journey well. Summarizing Old Norse scholar E.O.G. Turville-Petre, Hadding meets a woman with magical herbs and ventures with her below the earth. They traverse mists into fertile lands before encountering a tumultuous river of weapons. To proceed, they must confront a wall, at which point the woman sacrifices a hen to clear the path it symbolizes—a unique reflection of Viking funeral rites.
Another notable journey is that of Hermod, who travels to Hel to reclaim Baldur, slain by Loki. Although derived solely from Snorri’s account, it resonates with other underworld journey narratives, reinforcing its authenticity through established elements. Hermod mounts Sleipnir and plunges down the Yggdrasil tree, traversing dark valleys before reaching the formidable Gjöll river, crossed by the giantess Móðguðr. Upon crossing, he leaps over Hel’s fence and meets Baldur in the goddess’s hall, fulfilling his quest.
The consistency in both Snorri’s and Saxo’s accounts suggests Hel is situated underground and to the north, fostering a chilling atmosphere of lifelessness. Travel to Hel often involves descending from a higher elevation, guided either by a deceased individual or Sleipnir, with the journey winding through darkness to reach a bridge and finally Hel’s boundary.
The dead likely entered through the main gate, while living travelers, aware of the ominous nature of their expedition, preferred undetected routes or retreated without fully crossing into Hel.
For those keen on further exploring the rich tapestry of Norse mythology and religion, I recommend delving into specialized literary works that serve as definitive introductions to these ancient beliefs.
