A Compendium of the Ancient Gods
Baldr, plate

Baldr was the most beloved of the Aesir, son of Odin and Frigg, husband of Nanna, father of Forseti. He was the most beautiful of the gods, the most gentle, the wisest in counsel, dwelling in a hall called Breiðablik where no impurity was permitted. His narrative is the death-narrative — the most elaborately developed in Norse mythology and, by Snorri's organization, the central tragic episode of the Eddic cycle.

Baldr began to have ominous dreams. The gods, alarmed, sought protection for him; his mother Frigg went out and took oaths from every creature, every plant, every metal, every stone, every disease, that none would do him harm. So armored, Baldr became invulnerable; the gods made sport of throwing things at him, to see them bounce off harmlessly, and the gathering became a regular Asgardian entertainment. But Loki, in his dark and resentful character, asked the questioning Frigg whether absolutely everything had been sworn; and Frigg admitted that one small plant, the mistletoe growing west of Valhalla, had seemed too young and inconsequential to bother oath-binding. Loki went, found the mistletoe, made a dart of it, gave the dart to the blind god Hodr (Baldr's brother) who had been excluded from the throwing-game by his blindness, and guided his hand. Baldr fell dead with the mistletoe in him.

The grief of the Aesir was overwhelming. Baldr was given the great ship-funeral on Hringhorni, his own ship — but the ship would not move from the strand, and the giantess Hyrrokkin had to be brought to push it off; even she could not start it without setting it shuddering and Thor's hammer raised in anger. Baldr's wife Nanna died of grief and was placed on the pyre with him. The god Hermod was sent to ride down to the underworld realm of Hel (Loki's daughter, treated below) to plead for Baldr's return; Hel agreed, on condition that every thing in the world should weep for Baldr. Messengers went out across the worlds; everything wept — every man, every animal, every plant, even the stones — except for one giantess in a cave who refused, saying "Let Hel keep what she has." The giantess was Loki in disguise. Baldr remained in Hel; and the gods, learning of Loki's continuing role, bound him beneath the earth with the entrails of his own son, with a serpent dripping venom upon his face — and there he must remain until Ragnarök, when his struggles will at last break his bonds and he will join the giants against the gods.

Baldr's death is, by the Eddic understanding, the beginning of the end. The world's trust is broken; the gods know now that they will not always be victorious; Ragnarök comes nearer with the death of Baldr and the binding of Loki. After Ragnarök, in the new world, Baldr will return from Hel — the cycle will close and reopen — but the present age is irrecoverable.

Curator’s note

What the sources say, and what later tradition added. The sources for this bay

The principal narrative is in Snorri's Gylfaginning 49 and in the Poetic Edda's Baldrs draumar (Baldr's Dreams) and Völuspá 31–35. Saxo Grammaticus's Gesta Danorum 3 has a quite different version of the Baldr story (in which Baldr is killed by Hothr in a quarrel over a woman, with no mistletoe and no Loki); the relationship between the two versions has been much debated, Saxo's Christian-rationalized version perhaps preserving an older heroic-tragic core that Snorri (or his sources) systematized into the cosmic-tragic version. The motif of the death by an unsuspected weapon has parallels (Achilles's heel; the Egyptian myth of Set tricking Osiris) but the Norse narrative is distinctively its own.

Kin in the sources

Each tie is quoted from the entry that states it.

When the sources speak

Dated witnesses for The Norse and Germanic Gods. A date marks when the evidence was written down, not when the belief began. The whole timeline

2nd–1st millennia BCE
Indo-European language dispersals and regional Bronze Age cultures provide a remote comparative background, not a recoverable common canon.
c. 500 BCE–1 CE
Iron Age material culture, names, sanctuaries, and classical ethnography offer early but external evidence for Celtic and Germanic religions.
1st–4th centuries CE
Roman inscriptions and provincial cults preserve many Celtic, Germanic, and local divine names.
4th–8th centuries CE
Migration-period and early medieval conversion transform ritual institutions while heroic traditions continue.
8th–11th centuries CE
Viking Age poetry, runic evidence, archaeology, and Scandinavian conversion form the core context of Norse myth.
9th–12th centuries CE
Slavic, Baltic, and Finnic traditions enter chronicles and missionary accounts, often through hostile observers.
11th–14th centuries CE
Irish, Welsh, and Icelandic manuscripts preserve major narrative corpora in Christian literary environments.
12th–16th centuries CE
Saxo, saga compilers, Baltic chroniclers, and later antiquarians systematize or reinterpret older material.

Floor plan

The rooms follow one another in the order their peoples first appear in the written record.

  1. The Cradle of Citiesc. 3400 BCE to 395 CE. 115 works
  2. The Gift of the Nilec. 4000 BCE to 395 CE. 73 works
  3. The Olympian Orderc. 1600 BCE to 750 CE. 152 works
  4. The Persian Worldc. 2000 BCE to 1010 CE. 30 works
  5. The Levantine Borderlandsc. 1200 BCE to 500 CE. 20 works
  6. The Edges of Empirec. 2000 BCE to 1500 CE. 33 works
  7. The Etruscan Worldc. 900 BCE to 750 CE. 22 works
  8. The Roman Inheritancec. 1200 BCE to 500 CE. 58 works
  9. The Northern Inheritancec. 2000 BCE to 1600 CE. 131 works