Njörðr

• 1. Etymology And Name Origins

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  The name Njörðr corresponds to that of the older Germanic fertility goddess Nerthus, whose reverence by various Germanic tribes is described by Roman historian Tacitus in his 1st century CE work Germania. Both derive from the Proto-Germanic theonym Nerþuz. The original meaning of the name remains contested, but it may be related to the Irish word nert which means force and power. It has been suggested that the change of sex from the female Nerthus to the male Njörðr is due to the fact that feminine nouns with u-stems disappeared early in Germanic language while the masculine nouns with u-stems prevailed. However, other scholars hold the change to be based not on grammatical gender but on the evolution of religious beliefs. That Nerþuz and Njörðr appear as different genders because they are to be considered separate beings. Hellquist (1922:519) The name Njörðr may be related to the name of the Norse goddess Njörun. Jónsson (1913:110) and Magnússon (1989:671). Njörðr's name appears in various place names in Scandinavia, such as Nærdhæwi now Nalavi in Närke, Njærdhavi now Mjärdevi in Linköping, and Njarðvík in southwest Iceland. Vigfússon (1874:456). Njörðr's name appears in a word for sponge; Njarðarvöttr meaning Njörðr's glove. Additionally, in Old Icelandic translations of Classical mythology the Roman god Saturn's name is glossed as Njörðr.

• 2. Poetic Edda Attestations

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  In stanza 39 of the poem Vafþrúðnismál, the god Odin disguised as Gagnráðr faces off with the wise jötunn Vafþrúðnir in a battle of wits. While Odin states that Vafþrúðnir knows all the fates of the gods, Odin asks Vafþrúðnir from where Njörðr came to the sons of the Aesir. In response, Vafþrúðnir says that in Vanaheim the wise Powers made him and gave him as hostage to the gods. He adds that at the doom of men he will come back home among the wise Vanir. Larrington (1999:46). In stanza 16 of the poem Grímnismál, Njörðr is described as having a hall in Nóatún made for himself. The stanza describes Njörðr as a prince of men who lacks malice and rules over the high-timbered temple. Larrington (1999:54). In stanza 43, the creation of the god Freyr's ship Skíðblaðnir is recounted, and Freyr is cited as the son of Njörðr. Larrington (1999:58). In the late flyting poem Lokasenna, an exchange between Njörðr and Loki occurs in stanzas 33 through 36. After Loki has an exchange with the goddess Freyja, Njörðr states that it is harmless if a woman has a lover besides a husband. Loki responds by stating that from here you were sent east as hostage to the gods. Loki also claims that the daughters of Hymir used you as a pisspot and pissed in your mouth. Njörðr responds that this was his reward when he was sent as a hostage to the gods because he fathered a son whom no one hates. Loki tells Njörðr to stop and keep some moderation before revealing that Njörðr's son Freyr was produced with his unnamed sister.

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• 3. Prose Edda Narratives

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  In chapter 23 of the book Gylfaginning, Njörðr is described by the enthroned figure of High as living in the heavens at Nóatún but also as ruling over the movement of the winds. He has the ability to calm both sea and fire and is to be invoked in seafaring and fishing. High continues that Njörðr is very wealthy and prosperous and can grant wealth in land and valuables to those who request his aid. Njörðr originates from Vanaheimr and is devoid of Aesir stock. He is described as having been traded with Hœnir in hostage exchange between the Aesir and Vanir. Byock (2006:33, 34). High further states that Njörðr's wife is Skaði, who is the daughter of the jötunn Þjazi. The tale involves an agreement where they would spend nine nights in Þrymheimr and then three nights in Nóatún. When Njörðr returned from the mountains to Nóatún, he says that hateful for him are the mountains because the howling of the wolves sounded ugly after the song of the swans. Skaði responds that she could not sleep on the sea beds for the screeching of the gull that wakes her each morning. Afterward, Skaði went back up to the mountains to Þrymheimr. Chapter 24 begins which describes Njörðr as the father of two beautiful and powerful children named Freyr and Freyja. In chapter 37, after Freyr has spotted the beautiful jötunn Gerðr, he becomes overcome with sorrow and refuses to sleep or drink. Njörðr sends for Skírnir to find out who he seems to be so angry at.

• 4. Euhemerized Historical Kingship

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  In chapter 4 of Ynglinga saga, Njörðr is introduced in connection with the Aesir-Vanir War when the two sides became tired of war and came to a peace agreement. For their part, the Vanir send to the Aesir their most outstanding men: Njörðr described as wealthy and Freyr described as his son. The Aesir send Mímir in exchange for the wise Kvasir. Hollander (2007:8). Further into chapter 4, Odin appoints Njörðr and Freyr as priests of sacrificial offerings, and they became gods among the Aesir. Freyja is introduced as a daughter of Njörðr and as the priestess at the sacrifices. In the saga, Njörðr is described as having once wed his unnamed sister while he was still among the Vanir. Chapter 5 relates that Odin gave all of his temple priests dwelling places and good estates, in Njörðr's case being Nóatún. Hollander (2007:10). Chapter 8 states that Njörðr married a woman named Skaði though she would not have intercourse with him. Skaði then marries Odin, and the two had numerous sons. Hollander (2007:12). In chapter 9, Odin dies and Njörðr takes over as ruler of the Swedes. He continues the sacrifices, and the Swedes recognize him as their king and pay him tribute. Njörðr's rule is marked with peace and many great crops so much so that the Swedes believed that Njörðr held power over the crops and over the prosperity of mankind.

• 5. Scholarly Parallels And Theories

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  Njörðr is often identified with the goddess Nerthus whose reverence by various Germanic tribes is described by Roman historian Tacitus in his 1st CE century work Germania. This has led to theories about the relation of the two including that Njörðr may have once been a hermaphroditic god or generally considered more likely that the name may indicate an otherwise unattested divine brother and sister pair such as Freyr and Freyja. Consequently, Nerthus has been identified with Njörðr's unnamed sister with whom he had Freyja and Freyr which is mentioned in Lokasenna. In Saami mythology, Bieka-Galles or Biega- and Biegga-Galles depending on dialect meaning The Old Man of the Winds is a deity who rules over rain and wind. He is the subject of boat and wooden shovel offerings. Due to similarities between descriptions of Njörðr in Gylfaginning and descriptions of Bieka-Galles in 18th century missionary reports, Axel Olrik identified this deity as the result of influence from the seafaring North Germanic peoples on the landbound Saami. Parallels have also been pointed out between Njörðr and the figure of Hadingus attested in book I of Saxo Grammaticus' 13th century work Gesta Danorum. Some of these similarities include that Hadingus is chosen by his wife Ragnhild after selecting him from other men at a banquet by his lower legs.

• 6. Modern Folk Veneration

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  Veneration of Njörðr survived into 18th or 19th century Norwegian folk practice as recorded in a tale collected by Halldar O. Opedal from an informant in Odda Municipality, Hordaland, Norway. The informant comments on a family tradition in which the god is thanked for a bountiful catch of fish. One night old Gunnhild Reinsnos born in 1746 and Johannes Reinsnos were fishing in the Sjosavatn. They had taken a torch and were fishing with live bait. The fish bit well, and it wasn't long before Gunnhild had a week's supply of fish for her pot. So she wound her line around her rod with the words Thanks be to him to Njor for this time. Scholar Georges Dumézil further cites various tales of sea people who govern over sea weather wealth or give magic boats. He proposes that they are historically connected to Njörðr. In chapter 14 of Saga of Hákon the Good a description of the pagan Germanic custom of Yule is given. Part of the description includes a series of toasts beginning with Odin's toasts described as for victory and power for the king followed by Njörðr and Freyr's toast intended for good harvests and peace.

• 7. Contemporary Cultural Depictions

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  Njörðr has been the subject of an amount of artistic depictions including Freyr und Gerda; Skade und Niurd drawing from 1883 by K. Ehrenberg. Other works include Njörðr from 1893 by Carl Frederick von Saltza and Skadi from 1901 by E. Doepler d. J. Njörd's Desire of the Sea was painted in 1908 by W. G. Collingwood. Njörðr is one of the incarnated gods in the New Zealand comedy drama The Almighty Johnsons. The part of Johan Johnson/Njörðr is played by Stuart Devenie. In stanza 8 of the poem Fjölsvinnsmál, Svafrþorinn is stated as the father of Menglöð by an unnamed mother who the hero Svipdagr seeks. Menglöð has often been theorized as the goddess Freyja and according to this theory Svafrþorinn would therefore be Njörðr. The theory is complicated by the etymology of the name Svafrþorinn which Rudolf Simek says makes little sense when attempting to connect it to Njörðr.