Norse Goddesses

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Norse Goddess Info  

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Eir



The Goddess Eir is a quiet Goddess. Mostly known as one of Frigga's handmaidens, little is documented about Eir other then what is found in The Prose Edda, and Svipdagsmal, by Snorri. What is written about her is mostly intuited by those who think of her as one of their Guides, like myself.

Frigga has four Handmaidens. Fulla is the prayer messenger. We look to her for guidance and intercession. Gna, is another messenger Goddess. She is responsible for getting messages over water and through the air on her magickal horse, Hoof-Flourisher. Hiln is the Goddess of protection. She takes care of and keeps safe those men that Frigga has asked protection over. Hiln is also here to help mourners, "kiss away the tears." Last, but not least, The Goddess, Eir. Eir is the Goddess of healing. She teaches her healing to women only.

The Goddess Eir is also the Patron for health care workers. KveldulfR Gundarsson tells us that, " Eir is a Goddess who prefers the gentler and slower methods of healing." Such as those mentioned above.

 

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Frigg



Frigg is the mother goddess of the Nordic pantheon, as the wife of Odin she is one of the most powerful goddesses, and 'Queen of the Heavens'. She was the daughter of Nott and Nat and the mother of Baldur, the fairest of the gods.

She is often described as the 'Weeping Goddess', because of the untimely loss of her son Baldur through the trickery of Loki. He came to her in the guise of a woman to ask the secret of how Baldur could be killed. She shares the weeping goddess characteristic with Freyja, whose tears became amber.

She is associated with childbirth, physical love, marriage, wisdom, children and fertility. She granted aid to women in the pains of labour, and her associations with childbirth and the naming of children links her to the primal fertility goddess.

St Distaff's day on the 7th of January is traditionally associated with Frigg.

Frigg (or Frigga) is a major goddess in Norse paganism, a subset of Germanic paganism. She is said to be the wife of Odin, and is the "foremost among the goddesses". Frigg appears primarily in Norse mythological stories as a wife and a mother. She is also described as having the power of prophecy yet she does not reveal what she knows. And Frigg is the only one other than Odin who is permitted to sit on his high seat Hlidskjalf and look out over the universe.
Frigg also participates in the Wild Hunt (Asgardreid) along with her husband[citations needed]. Frigg's children are Baldr, Höðr and, in an English source[citations needed], Wecta; her stepchildren are Hermóðr, Heimdall, Tyr, Vidar, Váli, and Skjoldr. Thor is either her brother or a stepson. Frigg's companion is Eir, the gods' doctor and goddess of healing. Frigg's attendants are Hlín, Gná, and Fulla.

In the Poetic Edda poem Lokasenna 26, Frigg is said to be Fjörgyns mær (etymologically "Fjörgynn's maiden"). The problem is that in Old Norse mær means both "daughter" and "wife", so it's not fully clear if Fjörgynn is Frigg's father or another name for her husband Odin, but Snorri Sturluson interprets the line as meaning Frigg is Fjörgynn's daughter (Skáldskaparmál 27), and most modern translators of the Poetic Edda follow Snorri. The original meaning of fjörgynn was the earth, cf. feminine version Fjorgyn, a byname for Jörð, the earth.

 

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Gna



Gna is typically characterized as a handmaiden of Frigg. She is rarely mentioned in the Eddas. In fact, though she is listed by Snorri Sturlason as one of the major Goddesses, she is only mentioned as a handmaiden and only takes part in one tale (that I know of). She is elusive. Sort of like the wind.

Gna is a messenger Goddess and she rides Hofvarpnir (transl: Hoof-Thrower) through the air. Hofvarpnir doesn’t fly, mind you, but can simply ride off the end of Bifrost (the rainbow bridge) and out across the air (and water).

Gna is Frigg’s emissary, messenger, and lookout. In the only known tale about her, she reports to Frigg that King Rerir in Hunaland was lamenting his wife’s inability to bear a child. So Frigg sends Gna with a golden apple (of immortality, perhaps?) to give to the king, and from the sky she tosses it into his lap. He gives a piece to his wife, who east it, and becomes fertile.

Gná is, in Norse mythology, one of the handmaids of Frigg.
She is the one who takes care of Frigg's matters around the world. Probably for this reason she owns a horse called Hófvarpnir, who is able to move through air.
She is one of the fourteen goddesses described by Snorri Sturluson.

 

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Hlín



Hlin is the shield of the people. When someone needs protection, Hlin comes forward. The way she is hewed here is when she lifts up man and saves him from himself and his thoughts. Usually, men protect women, at least judging from what can be seen in many pictures, stories and statues. Depending on the economic situation that we have had for the last 1000 years, it has been most profitable that women have been controlled by men. Today, as the era of communication has begun, the roles of the genders change, and it becomes more important to communicate than to control.

Hlin is saving man from the struggle for control. Information can then float freely over the borders and set out forth our world.

Place-names that likely come from Hlin are: Linköping in Sweden, Linslade and Linlithgow W Loch in England.

In Norse mythology, Hlín is one of the three handmaids of Frigg, together with Fulla and Gná.
Her name means "protector", and Frigg gave her the duty to protect men and to console grieving mortals.
In the Völuspá, Hlín also appears to be another name for Frigg herself. In the series of battles that take place during Ragnarök, Odin fights against and is killed by Fenrir:
"Then comes to Hlín the second sorrow
When Odin fares to fight with the wolf"
If Hlín does refer to Frigg then her first sorrow was the death of Baldr.

 

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Iðunn ("ee-DOO-nuh")



(Idun, Iduna) FEW tales remain of this engaging Goddess. She is regarded as the Goddess of Spring and is therefore approximate to Persephone. She was wife to the poet-God Bragi, sometimes identified with Odin (Woden) himself. Her most important role however was as Keeper of the Golden Apples. These she carefully protected in a casket which she opened each day allowing each of the Gods to take and eat one. Doing so kept them youthful and beautiful - a result which due to the mixed God-mortal ancestry of many of them, was of paramount importance.

Like Persephone, Idunn was kidnapped by a being desirous of her beauty. Thiassi was a storm giant who so wanted to possess Idunn and her fruit that through trickery he was able to ensnare the master Trickster himself, Loki, into bringing Idunn to Thiassi. Despite her captivity Thiassi was never successful in persuading Idunn to give him a taste of her precious apples.

Deprived of the youth-giving apples, the Gods in Asgard began to fade and age. Suspicion fell on Loki and he was forced to attempt her return. Borrowing Freyja's falcon suit he flew off to the fastness of the storm giant, and by enchantment turned Idunn into a small nut which he could safely grasp in his strong talons. Loki returned Idunn to Asgard with the enraged Thiassi in the guise of an eagle in fierce pursuit. Thiassi reached Asgard only to be slain by the weakened but indignant Gods, who in remembrance placed his glowing eyes in heaven as stars. Idunn was restored to her natural form, her casket of magical apples intact, and all in Asgard once again could remain youthful and fair.

Iðunn was one of the goddesses in Norse mythology. According to the Prose Edda, she was the custodian of apples that allowed the Æsir to maintain their eternal youthfulness. She was the wife of Bragi, god of poetry.
As related in Haustlöng Iðunn was abducted with her apples by Þjazi, a jotun (giant) who used Loki as a stooge to lure Iðunn out of Ásgarðr. During her absence, the Æsir began to age without the rejuvenating qualities of her apples, prompting them to press Loki into the task of rescuing her. Borrowing Freyja's falcon skin, Loki retrieved Iðunn from Þrymheimr, transforming her into the form of a nut for the flight back. Þjazi, displeased, pursued them in the form of an eagle, but was defeated by having his wings set afire by a bonfire created by the Æsir.
Iðunn and her husband Bragi rarely appear in myths. Iðunn seems to have a brother, but nothing is known about him except that he was slain by someone, and Loki in the poem Lokasenna claimed that Iðunn had a sexual relationship with her brother's slayer.
Loki:
"Be silent, Idun!
of all women I declare thee
most fond of men,
since thou thy arms,
carefully washed, didst twine
round thy brother's murderer." (Thorpe's translation)

 

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Jörð



Earth, daughter of Night, and mother of Thor. The Norse version of Gaia or Terra. Invoked by women in labor.

In Norse mythology, Jörð (or Jarð in Old East Norse; Earth, sometimes Anglicized Jord or Jorth) is a giantess and the personification of the Earth. She is identified with Fjörgyn and Hlôdyn (Bellinger 1997:235).
Jörð is one of Odin's concubines and the mother of Thor (Gylfaginning 10, 36). She is the daughter of Annar and Nótt and sister of Auð and Dagr. Otherwise she is essentially unknown. In pre-Christian skaldic poetry recorded in Snorri Sturluson's Skáldskaparmál, Jörð is called the rival of Odin's wife Frigg and his other giantess concubines, Rindr and Gunnlod (Lindow 2001:205). Jörð is reckoned a goddess, like other giantesses who coupled with the gods. Jörð's name appears in skaldic poetry both as a poetic term for the land and in kennings for Thor.
Jörð is the everyday word for earth in Old Norse as are its descendants in the modern Scandinavian languages (Icelandic: jörð, Faroese: jørð, Danish/Swedish/Norwegian: jord). It is cognate to English earth.

 

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Lofn ("Comforter")



A giver of hope, she also helps people marry. She and Sjöfn and Snotra bear comparison with the Graces. Goddess of illicit unions.

Lofn is one of the Ásynjur in Norse mythology. She is mentioned briefly in Snorri Sturluson's Prose Edda.
Átta Lofn, hon er svá mild ok góð til áheita at hon fær leyfi af Alföðr eða Frigg til manna samgangs, kvenna ok karla, þótt áðr sé bannat eða þvertekit. Fyrir því er af hennar nafni lof kallat, ok svá þat er lofat er mjök af mönnum.
"The eighth is Lofn; she is so gentle and good to invoke that she has permission from All-father and Frigg to bring together men and women for whom marriage was forbidden or banned. From her name comes the word "permission", also what is much praised by men." - Young's translation
The name Lofn is not mentioned again in the Prose Edda and occurs nowhere in the Poetic Edda. In skaldic poetry the name is frequently used in kennings as a generic goddess name (e.g. Lofn seima means "Lofn of gold", i.e. "woman"). It is unclear whether Lofn was ever a major goddess. It is possible that, unknown to Snorri, she was simply another name for Freyja.

 

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Nanna



Goddess of vegetation and the Moon, healing, magick, intercession, interpretation of dreams, and civilization. Wife of Baldur, who threw herself on his funeral pyre in grief as he burned on his ship Ringhorn.

Nanna is a goddess in Norse mythology, the daughter of Nepr and wife of Baldr (Balder). She and Baldr are both Æsir and live together in the hall of Breidablik in Asgard. With Baldr, she was the mother of Forseti.
According to Gylfaginning, when Baldr was unintentionally slain by the blind god Höðr through the treachery of Loki, she was overcome with grief and died. She was placed on the funeral pyre alongside her husband on his ship Hringhorni which was then launched out to sea. Later, when Hermód set out on his quest to bring Baldr back from the underworld and entered the hall of Hel, he saw Baldr there in the seat of honour alongside Nanna who sent back with Hermód gifts for the other gods including a robe for Frigg and a ring for Fulla along with the golden arm ring Draupnir sent back to Odin by Baldr.
According to Skáldskaparmál, Nanna is listed among the eight Ásynjur presiding over the banquet held for Aegir when he was a guest in Asgard, though Baldr is conspicuously absent among the hosting male Æsir. Despite being known as a goddess, her name is also used in the same book in a kenning for giantess or "troll wife".
In the poem Hyndluljóð, there is also a Nanna, daughter of Nokkvi, mentioned by the giantess Hyndla during her enumeration of the ancestors of Óttar, presumably referring to a human ancestor rather than the goddess.
In Gesta Danorum, a Danish history written by Saxo Grammaticus, Nanna is a beautiful human woman caught up in a love triangle between the human king Hotherus and the demigod Balderus who, unlike their counterparts in Gylfaginning, are not brothers but rivals for the hand of Nanna.

 

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Nott



Nott or Night, was the goddess of night. Nott was the daughter of a giant named Norfi or Narfi, but two Eddaic poems called Nott's father, Norr.

Nott had three husbands, and had a child with each of her husband. Her first husband was a giant, called Naglfari, and they had a son named Aud.

Her second husband was named Annar (Onar), who was probably also a giant, and they had a daughter, named Jörd (Earth), the mother of Thor.

Her last husband belonged to the Aesir and he was named Delling. Their son was named Day (Dag), god of day.

When the Aesir created the world, Odin gave a chariot to her and another chariot to her son Day. They travelled the sky, following one another, as day follow night. Her horse was called Hrimfaxi, which caused dew from the horse's bit. While her son's horse was called Skinfaxi, which means shining-mane, because the mane was so radiant that it brought light to the world.

I am not sure if Nott was an Asynia or not, so placed I have placed her here.

In Norse mythology, Nótt or Night is the personification of night. Her origin and nature are described by Snorri Sturluson in the Prose Edda.
Nörfi eða Narfi hét jötunn er bygði í Jötunheimum. Hann átti dóttur er Nótt hét. Hon var svört ok døkk sem hon átti ætt til. Hon var gipt þeim manni er Naglfari hét. Þeira sonr hét Uðr. Því næst var hon gipt þeim er Annarr hét. Jörð hét þeira dóttir. Síðarst átti hana Dellingr, var hann Ása ættar. Var þeira sonr Dagr. Var hann ljóss ok fagr eptir faðerni sínu. Þá tók Allföðr Nótt ok Dag, son hennar, ok gaf þeim tvá hesta ok tvær kerrur ok setti þau upp á himin, at þau skulu ríða á hverjum tveim dœgrum umhverfis jörðina. Ríðr Nótt fyrri þeim hesti er kallaðr er Hrímfaxi, ok at morni hverjum døggvir hann jörðina af méldropum sínum. Sá hestr er Dagr á heitir Skinfaxi, ok lýsir allt lopt ok jörðina af faxi hans. - Normalized text from the R manuscript,
There was a giant living in Giantland called Nörfi or Narfi. He had a daughter named Night. She was dark and swarthy, like the family to which she belonged. Her first marriage was with a man called Naglfari, their son was called Auð. Next she was married to Annar, their daughter was called Earth. Last, Delling married her, and he was of the family of the gods. Their son was Day, he was bright and beautiful like his father's side. Then All-father took Night and her son, Day, and gave them two horses and two chariots and put them up in the sky, so that they should ride round the world every twenty-four hours. Night rides first on a horse called Hrímfaxi, and every morning he bedews the earth with the foam from his bit. Day's horse is called Skinfaxi, and the whole earth and sky are illuminated by his mane. - Young's translation
While nótt is a common word occurring in several poems of the Poetic Edda it is hard to tell when the poet had the personification in mind.

 

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Saga



Saga was the goddess of history. She belonged to the race of gods called the Aesir. Her role was to transcribe and keep close records of all worldly occurences.

Saga resides in a large hall in Asgard called Sokkvabek, that is located underneath a babbling river. Here, the walls on all four sides ripple with intoxicating waters (mead). Saga drinks daily with Odin from these waters out of golden goblets. At one time she was Odin's bride.

In the Poetic Edda Saga is another name for the goddess Frigg. The Edda also notes that the word Saga is connected to the Nordic word for story.

In Norse mythology, Sága or Saga is a goddess of the Æsir and maybe another name for Frigg. The name could mean "seeing one" or (less probable) "announcer". She is mentioned in the Grímnismál.
Sökkvabekkr heitir inn fjórði,
en þar svalar knegu
unnir yfir glymja;
þar þau Óðinn ok Sága
drekka um alla daga
glöð ór gullnum kerum. Grímnismál 7, Guðni Jónsson's edition Sökkvabekk the fourth is named
oe’r which
the gelid waves resound;
Odin and Saga there,
joyful each day,
from golden beakers quaff. Grímnismál 7, Thorpe's translation
Sökkvabekkr means "hall of sunk benches".

 

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Sif ("Wife")



The Goddess who was consort to Thor, and who was famed for her long, beautiful golden hair with which she preferred to work her magic and her enchantments. She is patroness of harvests and the comfortable wealth that comes from them.

The Cassell Dictionary of Norse Myth and Legend by Andy Orchard has this more lengthy description: "Mother of the archer-god Ull and (apparently later) wife fo the god Thor and mother of Thrud. Despite her evident closeness to the gods, she is a notable omission from the lists of of goddesses or Asynjur given by the 13th Century Icelander Snorri Sturluson. Sif appears in numerous poetic periphrases or Kennings, usually with reference to either Thor or Ull, or in the form of 'Sif's hair', evidently a kenning for gold. Snorri alone explains the kenning, at first glance little more than a compliment to a famous beauty, in literal terms, relating a tale of mischief of Loki, and the ingenuity of the Black Elves:

Loki Laufeyarson, out of sheer malice, once cut off all of Sif's hair, and when Thor heard of it, he grabbed Loki and was about to break every bone in his body until he promised to have the black elves make a head of hair for Sif from gold, one that would grow like real hair.

The emotionally charged triangle of Sif, Loki and Thor is all the more evident in the eddic poem Lokasenna, when Sif tries to placate Loki in the midst of his malicious wrangling: "Then Sif approached, offered Loki mead from a crystal cup and said: 'Hail now, Loki, accept this crystal cup, full of antique mead. Better find one woman, among the AEsir's sons, who is without fault.'

He accepted the horn and drank it down: 'You'd be the one, if only you were wary and cautious with men; but I know someone, it seems to me, who made you unfaithful to Thor, and that one was crafty-wise Loki."

And finally Northern Mysteries and Magick by Freya Aswynn and published in 1998 by Llewellyn has this to say about Sif:
Sif, the second wife of Thor, is the lady with the corn-gold hair. Some sources state that she has the gift of prophecy, although this is not mentioned in the Eddas. From older Germanic sources it has been stated that Sif is a swan maiden and can assume this form. Having been married once to Orvandil, she can also be seen as one of the Elder race of gods. Sif signifies summer Fertility and corn, hence Loki's cutting of her hair is interpreted as a fire destroying a corn field. Sifs name is cognate with the German sippe, meaning "kith and kin." From this we may assume that, like Frigga, Sif is a goddess associated with peace and friendship in a happy family, and with conjugal fidelity. Runes compatible with sif are Berkana and Inguz

Sif was so associated with her hair that in the Prose Edda book Skáldskaparmál, the "hair of Sif" is listed as a kenning for gold. English scholar H. R. Ellis Davidson states that Sif may have been an ancient fertility goddess, proposing the link between her lustrous hair and fields of golden wheat. Davidson further asserts that Thor was described as born from Jörð, a personification of earth and a kenning in Skáldskaparmál directly associates the two, referring to earth as the "mother-in-law of Sif".
In surviving tales, Sif is the mother of Þrúðr, by Thor, and mother of the seemingly once major god Ullr by a father unrecorded in surviving sources. However, the source lists Thor as his stepfather without further explanation
Hárbarðsljóð
In the section 48 of the Poetic Edda poem Hárbarðsljóð, amongst other taunts, Odin (in the form of Harbard) taunts Thor that Sif at home has a lover, though Thor responds that he is lying.
Harbard:
"Sif has a lover at home,
and him shouldst thou meet;
More fitting it were
on him to put forth thy strength."
Thor:
"Thy tongue still makes thee say
what seems most ill to me,
Thou witless man!
Thou liest, I ween."
Harbard:
"Truth do I speak,
but slow on thy way thou art;
Far hadst thou gone
if now in the boat thou hadst fared.
Lokasenna
In the late poem Lokasenna, after pouring Loki a crystal cup of mead during his series of insults towards the gods, Sif states that there is nothing Loki can say only in regard to her. In response, Loki claims that Sif has had an affair with him. Mountains shake and Thor arrives. After some initial exchanges between Thor and Loki, prose references are made to events described in Völuspá and the Prose Edda. The exchange involving Sif reads as follows:
Then Sif went forward and poured out mead for Loki into a crystal cup and said:
Welcome now, Loki, and take the crystal cup
full of ancient mead,
you should admit, that of the children of the Æsir,
that I alone am blameless.
He took the horn and drank it down:
That indeed you would be, if you were so,
if you were shy and fierce towards men;
I alone know, as I think I do know,
your love beside Thor,
and that was the wicked Loki.
Modern scholars such as Lee Hollander explain that Lokasenna was intended to be humorous and that the accusations thrown by Loki in the poem are not necessarily to be taken as "generally accepted lore" at the time it was composed. Rather they are charges that are easy for Loki to make and difficult for his targets to disprove, or which they do not care to refute
Sif is introduced in chapter three of Snorri's Euhmerized account of the origins of Norse mythology serving as a Prologue for the Prose Edda. Snorri states that Thor married her and that she is know as "a prophetess called Sibyl, though we know her as Sif" though to the extent of this implication some debate has existed. Sif is further described as "the most loveliest of women" and with hair of gold. Snorri also attributes an extended genealogical list of descendants to the couple of Thor and Sif, including figures such as Godwulf and Odin.
In chapter 31 of Gylfaginning, Ullr is referred to as a son of Sif and a stepson of Thor though his father is not mentioned:
Ullr heitir einn, sonr Sifjar, stjúpsonr Þórs. Hann er bogmaðr svá góðr ok skíðfœrr svá at engi má við hann keppask. Hann er ok fagr álitum ok hefir hermanns atgervi. Á hann er ok gott at heita í einvígi.
Ull, Sif's son and Thór's stepson, is one [too]. He is such a good archer and ski-runner that no one can rival him. He is beautiful to look at as well and he has all the characteristics of a warrior. It is also good to call on him in duels
Skáldskaparmál
Section 3 of Skáldskaparmál, Thor engages in a duel with Hrungnir, there described as the strongest of the Jötunn. Prior to this, Hrungnir had been boasting of his desire to, amongst other things, kill all of the gods except Freyja and Sif, whom he wanted to take home with him. However, at the duel, Hrungnir was quickly killed by the enraged Thor.
In section 5 of Skáldskaparmál, Snorri relates a story where Loki cuts off Sif's hair as a prank. When Thor discovers this, he grabs hold of Loki, resulting in Loki swearing to have a headpiece made of gold to replace Sif's locks. Loki fulfills this promise by having a headpiece made by dwarves referred to as the "sons of Ivaldi". Along with the headpiece, the dwarves produced Odin's spear, Gungnir. Further, as the story progresses, this event leads to the creation of the ship of the ship Skíðblaðnir and the boar Gullinbursti for Freyr, the ring Draupnir for Odin and the mighty hammer Mjolnir for Thor.

Suggestions have been made regarding the potentially understated mythological importance of Sif's role in this story, as the creation of her headpiece results here in some of the most legendary and powerful items in Norse mythology.

 

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Sigyn ("The Faithful")



Sigyn was, in Norse mythology, the wife of Loki, who bore him two sons, Narvi and Váli. Called the "child bride" she married Loki at an early age.
Her name according to some sources means: "Victory". Another spelling of Sigyn is "Sigunn". Another is Siguna.
Origins
It is unknown whether Sigyn can be counted among the Aesir, Vanir or Jotun tribes by birth. Nothing is known of her parentage. Raven Kaldera's 'Jotunbok' suggests that she was a foundling, raised by the Vanir, who later thoroughly allied herself with the Jotun tribes that Loki her husband was affiliated. These would notably include the Iron Wood Clan, headed by Loki's other wife Angrboda, the mother of Hel, Fenrir and Jörmungandr, the Midgard Serpent.
Modern Pagans & Sigyn
There is little surviving lore about her, but the modern Northern Tradition Pagan movement, particularly those working with the Rokkr or Jotun deities, seem to have a great deal of unverified personal gnosis (UPG) concerning Sigyn. Those who work with her speak of a very gentle, kind goddess, possessed of an iron strength underneath it all. She is known to some as the Lady of Endurance for all that she has suffered for love of Loki.
Sigyn's Loyalty
When Loki was bound to three rocks for the murder of Baldr, Sigyn did not abandon him. She stood by him while the gods took a terrible revenge for Loki's crimes. Odin turned her son Váli into a ravenging wolf, who proceeded to tear apart his brother Narvi. After that, the gods bound Loki to three slabs of stone with Narvi's entrails and his enemy Skadi positioned a poisonous snake over his prone form to always drip venom in his eyes.
The grieving Sigyn did not leave her husband's side. She stood over him with a great basin, catching the dripping poison to try to help ease some of his suffering. But, from time to time, her bowl would be full and Sigyn would have to step away to empty it. When she was away and the venom dripped into his eyes, the pain it caused Loki was said to be so intense that he would thrash about and cause earthquakes.

 

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Sjöfn ("SYUR-fn")



Goddess of Love, harmony and human passion. She is the LOVE goddess of Norse myth. Her name means "affection". Her main role is to get men and women to fall in love and be in love. To fulfil her role she uses many different methods, one is a magical brew she serves her many guests. Another one is to sing with her seductive and enchanting voice. It is said that her voice has magical qualities and it can make people forget the reasons for entering her pleasure dome. To forget their anger, sorrow, wounds and hatred. To forget the fear that there is not enough love for all. Some say that when they hear her voice that they feel like they are engulved in a cloud of joy that is impossible to resist. Their hearts full of love, free from fear. Her appearance is smooth like an otter and her eyes shift colors.

Sjöfn is one of the Ásynjur in Norse mythology. She is mentioned briefly in Snorri Sturluson's Prose Edda.
Sjaunda er Sjöfn, hon gætir mjök til at snúa hugum manna til ásta, kvenna ok karla, ok af hennar nafni er elskuginn kallaðr sjafni.
"The seventh [of the Ásynjur] is Sjöfn. She endeavours to turn the minds of people to love, both those of women and men, and from her name a lover is called sjafni."
The name Sjöfn is not mentioned again in the Prose Edda and occurs nowhere in the Poetic Edda. It does occur a few times in kennings as a generic goddess name (e.g. Sjöfn seims means "Sjöfn of gold", i.e. "woman"). It is unclear whether Sjöfn was ever a major goddess. It is possible that, unknown to Snorri, she was simply another name for Freyja.

 

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Snotra ("Wise")



Goddess of Virtue and Self discipline. The goddess of custom and courtesy. Snotra is the goddess who helps make people wise, prudent, and eloquent. Her symbol is the mouth.

According to the Prose Edda, Snotra is one of the Ásynjur.
Her name is clearly derived from the adjective snotr meaning "wise" or "graceful". More than that the Prose Edda does not tell us.
Þrettánda Snotra, hon er vitr ok látprúð. Af hennar heiti er kallat snotr kona eða karlmaðr sá er vitr maðr er.
"The thirteenth [of the Ásynjur] is Snotra. She is wise and graceful. From her name a wise woman or man is called snotr."
She is mentioned neither in the Poetic Edda nor skaldic poetry nor, indeed, in any other extant Norse or West-Germanic source.
Due to this lack of evidence it has been suggested, for example by Rudolf Simek in his Dictionary of Northern Mythology, that Snotra was an invention of Snorri Sturluson. While this is certainly possible it is unclear why Snorri would invent a goddess out of whole cloth, especially since Snotra is the 13th entry on his list. One would think he would have been happy with 12 Ásynjur since he states that there are 12 Æsir.
A possible explanation is that Snotra was originally an alternative name for another goddess, perhaps Frigg, and taken by Snorri to be a separate goddess. Having nothing else to go by Snorri then informs his readers that Snotra is "wise and graceful", based simply on her name.
It is also conceivable that Snorri had access to an authentic, if sparse, oral tradition which has not come down to us in any other source.