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Njörðr
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"Njord" redirects here. For the Leaves' Eyes album, see Njord
(album).
"Njörd's desire of the Sea" (1908) by W. G. Collingwood.
In Norse mythology, Njörðr is an Æsir god. Njörðr is father of the
deities Freyr and Freyja by his unnamed Van sister, was in an
ill-fated marriage with the goddess Skaði, lives in Nóatún (Old
Norse "ship-enclosure"[1]) and is associated with sea, seafaring,
wind, fishing, wealth, and crop fertility.
Njörðr is attested in the Poetic Edda, compiled in the 13th century
from earlier traditional sources, the Prose Edda, written in the
13th century by Snorri Sturluson, in euhemerized form as a beloved
mythological early king of Sweden in Heimskringla, also written by
Snorri Sturluson in the 13th century, as one of three gods invoked
in the 14th century Hauksbók ring oath, and in numerous
Scandinavian place names.
Njörðr has been the subject of an amount of scholarly discourse and
theory, often connecting him with the figure of the much earlier
attested Germanic goddess Nerthus, the hero Hadingus, and
theorizing on his formerly more prominent place in Norse paganism
due to the appearance of his name in numerous place names. Njörðr
is sometimes modernly anglicized as Njord, Njoerd, or Njorth.
Etymology, toponyms, and eponyms
The name Njörðr corresponds to that of the older Germanic fertility
goddess Nerthus, and both derive from the Proto-Germanic term
Nerþuz. The original meaning of the name is 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. Other scholars hold the
change to be based not on grammatical gender but on the evolution
of religious beliefs.[2] The name Njörðr may be related to the name
of the Norse goddess Njörun.[3]
Njörðr's name appears in various place names in Scandinavia, such
as Nærdhæwi (now Nalavi), Njærdhavi (now Mjärdevi), Nærdhælunda
(now Närlunda), Nierdhatunum (now Närtuna) in Sweden,[2] Njarðvík
in eastern Iceland, Njarðarlög and Njarðey (now Nærøy) in
Norway.[4] Njörðr's name appears in a word for sponge; Njarðarvöttr
(Old Norse "Njörðr's glove"). Additionally, in Old Icelandic
translations of Classical mythology the Roman god Saturn's name is
glossed as "Njörðr."
Attestations
Njörðr is attested in the following works:
[edit] Poetic Edda
Njörðr, Skaði, and Freyr as depicted in "The Lovesickness of Frey"
(1908) by W. G. Collingwood.
Njörðr is described as a future survivor of Ragnarök in stanza 39
of the poem Vafþrúðnismál. In the poem, 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 Æsir," that Njörðr rules over quite a lot of temples and hörgrs
(a type of Germanic altar), and further adds that Njörðr was not
raised among the Æsir. In response, Vafþrúðnir says:
"In Vanaheim the wise Powers made him
and gave him as hostage to the gods;
at the doom of men he will come back
home among the wise Vanir."
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," that he is "lacking in malice," and that he "rules
over the "high-timbered temple." In stanza 43, the creation of the
god Freyr's ship Skíðblaðnir is recounted, and Freyr is cited as
the son of Njörðr. In the prose introduction to the poem
Skírnismál, Freyr is mentioned as the son of Njörðr, and stanza 2
cites the goddess Skaði as the mother of Freyr. Further in the
poem, Njörðr is again mentioned as the father of Freyr in stanzas
38, 39, and 41.
Lokasenna (1895) by Lorenz Frølich.
In the late flyting poem Lokasenna, an exchange between Njörðr and
Loki occurs in stanzas 33, 34, 35, and 36. After Loki has an
exchange with the goddess Freyja, in stanza 33 Njörðr states:
"That's harmless, if, beside a husband, a woman has
a lover or someone else;
what is surprising is a pervert god coming in here,
who has borne children."
Loki responds in the stanza 34, stating that "from here you were
sent east as hostage to the gods" (a reference to the Æsir-Vanir
War) and that "the daughters of Hymir used you as a pisspot, and
pissed in your mouth." In stanza 35, Njörðr responds that:
"That was my reward, when I, from far away,
was sent as a hostage to the gods,
that I fathered that son, whom no one hates
and is thought the prince of the Æsir.
Loki tells Njörðr to "stop" and "keep some moderation," and that he
"won't keep it a secret any longer" that Njörðr's son Freyr was
produced with his unnamed sister, "though you'd expect him to be
worse than he is." The god Tyr then interjects and the flyting
continues in turn.
Njörðr is referenced in stanza 22 of the poem Þrymskviða, where he
is referred to as the father of the goddess Freyja. In the poem,
the jötunn Þrymr mistakenly thinks that he will be receiving the
goddess Freyja as his bride, and while telling his fellow jötunn to
spread straw on the benches in preparation for the arrival of
Freyja, he refers to her as the daughter of Njörðr of Nóatún.
Towards the end of the poem Sólarljóð, Njörðr is cited as having
nine daughters. Two of the names of these daughters are given; the
eldest Ráðveig and the youngest Kreppvör.
Prose Edda
Njörðr is mentioned in the Prose Edda books Gylfaginning and
Skáldskaparmál.
Gylfaginning
"Njörðr and Skaði on the way to Nóatún" (1882) by Friedrich Wilhelm
Heine.
"Skadi's longing for the Mountains" (1908) by W. G.
Collingwood.
In the Prose Edda, Njörðr is introduced in chapter 23 of the book
Gylfaginning. In this chapter, 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, having the ability to calm
both sea and fire, and that he is to be invoked in seafaring and
fishing. High continues that Njörðr is very wealthy and prosperous,
and that he can also grant wealth in land and valuables to those
who request his aid. Njörðr originates from Vanaheimr and is devoid
of Æsir stock, and he is described as having been traded with Hœnir
in hostage exchange with between the Æsir and Vanir.
High further states that Njörðr's wife is Skaði, that she is the
daughter of the jötunn Þjazi, and recounts a tale involving the
two. High recalls that Skaði wanted to live in the home once owned
by her father called Þrymheimr ("Thunder Home"). However, Njörðr
wanted to live nearer to the sea. Subsequently, the two made an
agreement that they would spend nine nights in Þrymheimr and then
next three nights in Nóatún (or nine winters in Þrymheimr and
another nine in Nóatún according to the Codex Regius manuscript).
However, when Njörðr returned from the mountains to Nóatún, he
says:
"Hateful for me are the mountains,
I was not long there,
only nine nights.
The howling of the wolves
sounded ugly to me
after the song of the swans."
Skaði then responds:
"Sleep I could not
on the sea beds
for the screeching of the bird.
That gull wakes me
when from the wide sea
he comes each morning."
High states that afterward Skaði went back up to the mountains to
Þrymheimr and recites a stanza where Skaði skis around, hunts
animals with a bow, and lives in her fathers old house.[15] Chapter
24 begins, which describes Njörðr as the father of two beautiful
and powerful children: Freyr and Freyja.[16] In chapter 37, after
Freyr has spotted the beautiful jötunn Gerðr, he becomes overcome
with sorrow, and refuses to sleep, drink, or talk. Njörðr then
sends for Skírnir to find out who he seems to be so angry at, and,
not looking forward to being treated roughly, Skírnir reluctantly
goes to Freyr.[17]
[edit] Skáldskaparmál
"Njörðr" (1832) from the book Die Helden und Götter des Nordens,
oder Das Buch der sagen.
Njörðr is introduced in Skáldskaparmál within a list of 12 Æsir
attending a banquet held for Ægir.[18] Further in Skáldskaparmál,
the skaldic god Bragi recounds the death of Skaði's father Þjazi by
the Æsir. As one of the three acts of reparation performed by the
Æsir for Þjazi's death, Skaði was allowed by the Æsir to choose a
husband from amongst them, but given the stipulation that she may
not see any part of them but their feet when making the selection.
Expecting to choose the god Baldr by the beauty of the feet she
selects, Skaði instead finds that she has picked Njörðr.[19]
In chapter 6, a list of kennings is provided for Njörðr: "God of
chariots," "Descendant of Vanir," "a Van," father of Freyr and
Freyja, and "the giving god." This is followed by an excerpt from a
composition by the 11th century skald Þórðr Sjáreksson, explained
as containing a reference to Skaði leaving Njörðr:
Gundrun became her son's slayer; the wise god-bride [Skadi] could
not love the Van; Kialar [Odin] trained horses pretty well; Hamdir
is said not to have held back sword-play.[20]
Chapter 7 follows and provides various kennings for Freyr,
including referring to him as the son of Njörðr. This is followed
by an excerpt from a work by the 10th century skald Egill
Skallagrímsson that references Njörðr (here anglicized as
"Niord"):
For Freyr and Niord have endowed Griotbiorn with a power of
wealth.[20]
In chapter 20, "daughter of Njörðr" is given as a kenning for
Freyja.[20] In chapter 33, Njörðr is cited among the gods attending
a banquet held by Ægir.[21] In chapter 37, Freyja is again referred
to as Njörðr's daughter in a verse by the 12th century skald Einarr
Skúlason.[22] In chapter 75, Njörðr is included in a list of the
Æsir.[23] Additionally, Njörðr is used in kennings for "warrior" or
"warriors" various times in Skáldskaparmál.[24]
[edit] Heimskringla
A depiction of Njörðr by Carl Frederick von Saltza from an 1893
edition of the Poetic Edda.
Njörðr appears in or is mentioned in three Kings' sagas collected
in Heimskringla; Ynglinga saga, the Saga of Hákon the Good and the
Saga of Harald Graycloak. In chapter 4 of Ynglinga saga, Njörðr is
introduced in connection with the Æsir-Vanir War. When the two
sides became tired of war, they came to a peace agreement and
exchanged hostages. For their part, the Vanir send to the Æsir
their most "outstanding men"; Njörðr, described as wealthy, and
Freyr, described as his son, in exchange for the Æsir's Hœnir.
Additionally, the Æsir send Mímir in exchange for the wise
Kvasir.[25]
Further into chapter 4, Odin appoints Njörðr and Freyr as priests
of sacrificial offerings, and they became gods among the Æsir.
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, and the
couple produced their children Freyr and Freyja from this union,
though this custom was forbidden among the Æsir.[25]
Chapter 5 relates that Odin gave all of his temple priests dwelling
places and good estates, in Njörðr's case being Nóatún.[26] 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.[27]
In chapter 9, Odin dies and Njörðr takes over as ruler of the
Swedes, and he continues the sacrifices. 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. During his rule, most of the Æsir die, their bodies are
burned, and sacrifices are made by men to them. Njörðr has himself
"marked for" Odin and he dies in his bed. Njörðr's body is burnt by
the Swedes, and they weep heavily at his tomb. After Njörðr's
reign, his son Freyr replaces him, and he is greatly loved and
"blessed by good seasons like his father."[28]
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. The toasts begin 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. Following
this, a beaker is drank for the king, and then a toast is given for
departed kin.[29] Chapter 28 quotes verse where the kenning
"Njörðr-of-roller-horses" is used for "sailor".[30] In the Saga of
Harald Graycloak, a stanza is given of a poem entitled Vellekla
("Lack of Gold") by the 10th century Icelandic skald Einarr
skálaglamm that mentions Njörðr in a kenning for
"warrior."[31]
[edit] Egils saga
In chapter 80 of the 13th century Icelandic saga Egils saga, Egill
Skallagrímsson composes a poem in praise of Arinbjörn
(Arinbjarnarkviða). In stanza 17, Egill writes that all others
watch in marvel how Arinbjörn gives out wealth, as he has been so
endowed by the gods Freyr and Njörðr.[32]
[edit] Theories
[edit] Nerthus
"Nerthus" (1905) by Emil Doepler.
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. The
connection between the two is due to the linguistic relationship
between Njörðr and the reconstructed *Nerþus,[33] "Nerthus" being
the feminine, Latinized form of what Njörðr would have looked like
around 1 CE.[34] 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.[33] Consequently, Nerthus has been identified with
Njörðr's unnamed sister with whom he had Freyja and Freyr, which is
mentioned in Lokasenna.[35]
[edit] Hadingus
Hadingus meets the one-eyed old man, illustration by Louis
Moe
Parallels have been pointed out between Njörðr and the figure of
Hadingus, attested in book I of Saxo Grammaticus' 13th century work
Gesta Danorum.[36] Some of these similarities include that, in
parallel to Skaði and Njörðr in Skáldskaparmál, Hadingus is chosen
by his wife Regnhild after selecting him from other men at a
banquet by his lower legs, and, in parallel to Skaði and Njörðr in
Gylfaginning, Hadingus complains in verse of his displeasure at his
life away from the sea and how he is disturbed by the howls of
wolves, while his wife Regnhild complains of life at the shore and
states her annoyance at the screeching sea birds.[36] Georges
Dumézil theorized that in the tale Hadingus passes through all
three functions of his trifunctional hypothesis, before ending as
an Odinic hero, paralleling Njörðr's passing from the Æsir to the
Vanir in the Æsir-Vanir War.[37]
Svafrþorinn
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
(þorinn meaning "brave" and svafr means "gossip" (or possibly
connects to sofa "sleep"), which Rudolf Simek says makes little
sense when attempting to connect it to Njörðr.
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