Valhalla (pronounced val-hal-uh
or vahl-hah-luh)
(1) In
Norse mythology, a dwelling in Asgard, the Norse heaven, the hall of Odin,
reserved to receive the souls of those who fell in battle and others who died
heroic deaths.
(2) In casual
use, by extension from the classic meaning, an abode of the gods or afterlife
in general.
1696: From the New Latin Vahalla, from the Old Norse Valhöll, the construct being val(r) (the slain in battle (and cognate with the Old English wæl)) + höll (hall). The heavenly hall in which Odin receives the souls of heroes slain in battle appears often in Norse mythology and the word Vahalla was introduced into English in Archdeacon William Nicolson’s (1655–1727) English Historical Library (1696). Valr (those slain in battle) was from the Proto-Germanic walaz (source also of Old English wæl (slaughter, bodies of the slain)) from the Old High German wal (battlefield, slaughter), from the primitive Indo-European root wele (to strike, wound (source also of Avestan vareta- (seized, prisoner), the Classical Latin veles (ghosts of the dead), the Old Irish fuil (blood) & the Welsh gwel (wound)). Höll (hall) is from the primitive Indo-European root kel- (to cover, conceal, save). Nicolson’s work was long known only to scholars and it wasn’t until the word was re-introduced in the eighteenth centuries by antiquaries there was any revival of interest but it was the work of Richard Wagner (1813–1883) in the next century that popularised the Norse myths and, in some circles, made Valhalla a cult. The familiar figurative sense has been used since 1845. Vahalla was also spelled Valhall, Walhalla & Walhall; the plural is Valhallas (and not always with the initial capital).
Valhalla is the great hall where the god Odin houses the dead whom he deems worthy of dwelling with him. In the Old Norse poem Grímnismál (The Song of the Hooded One), the architecture of Valhalla is described as honouring military tradition, the roof of the “gold-bright” Valhalla made from the shields of fallen warriors with their spears its rafters. Around the many feasting tables are chairs made from breastplates and the gates are guarded by wolves, eagles circling above but there are different depictions and there's no one view of where Valhalla was. In some Old Norse literature, it’s said to be located in Asgard, the gods’ celestial fortress yet other texts suggest it was underground, one of the many places of the underworld.
The dead who reside in Valhalla, the einherjar (the ɛinˌherjɑz̠, (those who fight alone, literally
"army of one")), live on as warriors,
fighting among each-other and enjoying vivid adventures during the day. Yet every evening, their wounds are healed,
and, restored to full health, they feat on roasted wild boar (Saehrimnir (from the Old Norse Sæhrímnir of unknown origin)) and a mead
from the udder of the goat Heidrun (from
the Old Norse Heiðrun of unknown
origin), all the while waited on by the same beautiful Valkyries who circled
the battlefields on which they were slain.
But the einherjar are doomed
because Odin has recruited only the bravest soldiers for he wants them for his
army in his struggle against the wolf Fenrir during Ragnarok, a battled which Odin
and the einherjar are fated to lose.
Like the mythology of Greek and Roman antiquity, it’s possibly some of what was passed down during the middle ages is just one variation of the original myth(s) and it’s only in the poetry of Icelandic historian Snorri Sturluson (1179–1241) that there’s a statement of the path of the fallen to Valhalla. Snorri’s Prose Edda (circa 1220), a four-volume work drawn from many sources remains the most complete and extensive collection of the Norse mythology known still to exist but the author was also a lawyer and politician and scholars have noted he wrote long after the old Norse paganism had been replaced by Christianity; there’s the suspicion this may have been an influence in the way he synthesized strands from earlier traditions with Christian teaching. Snorri said those who fell on the field of battle ascend to Valhalla, while those who die a less heroic death are consigned to hell, the underworld. That does seem unfair (and probably bad public policy) and elsewhere in the Edda, he’s not above allowing the odd fudge, just as Roman Catholic theologians would invent limbo, their own medieval conjecture to tidy up the margins of God’s mysterious ways. Snorri makes no attempt to justify his (actually quite blatant) contradictions and it’s thought what he wanted to achieve was a kind of lineal alignment between the pagan ways and the Christian, Valhalla and Hel the same diametric opposite as Heaven and Hell in Christian eschatology. However, as many surviving fragments from earlier texts attest, the tidy, systematized paganism described by Snorri was not entirely that which had been practiced.
