Index Noric Goddess

Heimdall returns the Brisingamen to Frøya . Blommér, Nils Jakob (1816-1853). Oil on canvas. Classicism. 1846. Sweden. Malmö Konstmuseum. 89x66,5. Mythology, Allegory and Literature. Painting.

Frija (Frigg, Frige, Fricka, Frijjo)

The most widely known of all the Germanic goddesses considered a mother figure who namesake falls on the day of Friday. Frigg is Odin's wife and the mother of Baldur. She is also a formidable sorceress in her own might and main, a goddess of the family and social order. The name Frija comes from an Indo-European root meaning beloved and in the mythology, Frija is depicted as protecting her children or her favourites.

Frøya (Freya, Freyja)

Sometimes called the Frowe (Lady), Frøya (Freyja, Freya) is probably the most sort after and loved of all the Nordic goddesses. The Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson, both describe Óðr as Freya's husband and father of her daughter Hnoss. Heimskringla adds that the couple produced another daughter, Gersemi. It is said that they were so beautiful that their names were used for "our most precious possessions" (both of their names literally mean "jewel"). As mistress of sexual wanton and seiðr fire, Frøya is the most popular of all the Nordic goddesses amongst neo-pagans and heathen alike today. She kindles the imagination and sparks the heart even though the goddess Frija (Frigg) is sometimes confused with Frøya as one and the same goddess but under a different persona during the heathen era. To the Norse peoples Frøya is a goddess of wealth and riches but especailly gold and her power symbol, Brisingamen. Because of her highly sexual nature, a great deal of her lore is believed to have been deliberately supressed by the Church. Her mainstay prowess seems to be sacred prostitution, mind bending the wills of powerful men (seiðr magic) and raptous powerful sex appeal to both the gods and Jötunns (Old Norse giants and giantesses) as well as human beings.

Eir (Iaer, Aer)

The healing goddess Eir (means help) is mentioned by Snorri as the best of healers only once in the Svipdagsmal. Eir is one of the handmaidens of Frija and according to de Vries, Eir's names is originally derived from the words honour or worship. Much of the old ways of healing involved magic lore and it has been argued that her healing charms and spells works on such patronage. In the first part of Snorri Sturluson's Prose Edda, the Gylfaginning, Eir is described as the “best of physicians” among the Norse gods and goddesses. In the Poetic Edda poem Fjölsvinnsmál, Eir is said to sit on the hill Lyfjaberg, which in Old Norse means the "hill of healing". The suggestion here is that Eir was a healer but not necessarily also a goddess? Although Snorri Sturluson refers to Eir as a goddess, her name doesn’t appear in the list of Asynjur it could be that she was not one of the of goddesses. Of note also is that the name Eir is listed among the names of Valkyries. Eir may well have once been a highly skilled human Vǫlva with amazing healing abilities whose fame became legendary and that made her euhemerised into a goddess figure in forgotten lore.

Iðunn (Iðuna)

Iðunn is the goddess of spring and immortality, more correctly pronounced in modern English as 'Eee' Ya Dun. Probably derived from Old Norse ið "again" and unna "to love". In Norse mythology, Iðunn was the goddess of spring and immortality whose responsibility it was to guard the gods' apples of youth. Iðunn, also spelled Iðuna, in Norse mythology, is the goddess of spring or rejuvenation and the wife of Bragi, the god of poetry. She was the keeper of the magic apples of immortality, which the gods must eat to preserve their youth. When, through the cunning of Loki, the trickster god, she and her apples were seized by the giant Thiassi and taken to the realm of the giants, the gods quickly began to grow old. They then forced Loki to rescue Iðunn, which he did by taking the form of a falcon, changing Idun into a nut (in some sources, a sparrow), and flying off with her in his claws.

Lofn (law-vuhn)

Lofn [law-vuhn] IPA 'o' or 'oa' 'note' (minor Norse Goddess): Snorri lists her eight in his catalog Gylfaginning of goddesses among the Ǽsir and says, "She is so gracious and good to call on that she gets permission from Alfodr [Odin] or Frigg for the intercourse of people, men and women, although otherwise it would be banned or forbidden; because of that lof [praise] is derived from her name, and that which is much lofat [praised] by people" Scholars follow Snorri in accepting a connection between the name Lofn and the root lof-,"praise". Although Lofn herself is unattested elswhere, her name turns up frequently as the base word in woman's kennings in skaldic poetry. As with many other minor goddesses, some scholars believe she may be Frigg under another name.

Ref: Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs by John Lindow, pgs 213.

Sigyn (Loki's consort)

Sigyn can found in the books Gylfaginning and Skáldskaparmál within the Prose Edda. In Gylfaginning, Sigyn is introduced in chapter 31 where she is the consort of Loki, they have a son called "Nari or Narfi". Sigyn is mentioned again in Gylfaginning in chapter 50, where events are described differently than in Lokasenna. Here, the gods have captured Loki and his two sons, who are stated as Váli, described as a son of Loki, and "Nari or Narfi", the latter earlier described as also a son of Sigyn. Váli is changed into a wolf by the gods, and rips apart his brother "Nari or Narfi".

The guts of "Nari or Narfi" are then used to tie Loki to three stones, after which the guts turn to iron, and Skaði places a snake above Loki. Sigyn places herself beside him, where she holds out a bowl to catch the dripping venom. However, when the bowl becomes full she leaves to pour out the venom. As a result, Loki is again described as shaking so violently that the planet shakes, and this process repeats until he breaks free, setting Ragnarök into motion.

Sigyn is introduced as a goddess, an ásynja, in the Prose Edda book Skáldskaparmál, where the gods are holding a grand feast for the visiting Ægir, and in kennings for Loki: "husband of Sigyn", "cargo [Loki] of incantation-fetter's [Sigyn's] arms", and in a passage quoted from the 9th-century Haustlöng, "the burden of Sigyn's arms". The final mention of Sigyn in Skáldskaparmál is in the list of ásynjur in the appended Nafnaþulur section, chapter 75. Sigyn is a goddess of compassion and fidelity who remains one of the lesser known Norse goddesses during the heathen era.

For those in need during troubled times of loss, Sigyn is a goddess of compassion and fidelity who remains one of the lesser known Norse goddesses during the heathen era. I am rather surprised by the lack of patronage to this Nordic deity (Loki's consort) but all those that do so will gain her help during times of bereavement or loss. She is a beautiful fidelity very loyal goddess and a boon to the family wellbeing especially during desperate hard times. I suspect though that because of the generalised filtered Christian mind-set in modern day Asatruers who wrongly identify Loki her consort as the Christian devil, the status quo regarding Sigyn will remain so sadly.

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