Editing Njörðr (section)

==Scholastic reception==
===Nerthus===
[[Image:Nerthus by Emil Doepler.jpg|thumb|''Nerthus'' (1905) by Emil Doepler]]

Njörðr is often identified with the goddess [[Nerthus]], whose reverence by various [[Germanic peoples|Germanic tribes]] is described by [[Roman Empire|Roman]] historian [[Tacitus]] in his 1st [[Common Era|CE]] century work ''[[Germania (book)|Germania]]''. The connection between the two is due to the linguistic relationship between ''Njörðr'' and the [[Linguistic reconstruction|reconstructed]] ''*Nerþuz'',{{Sfn|Simek|1996|p=234}} "Nerthus" being the feminine, [[Latin]]ized form of what ''Njörðr'' would have looked like around 1&nbsp;CE.{{Sfn|Lindow|2001|pp=237–238}} 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.{{Sfn|Simek|1996|p=234}} Consequently, Nerthus has been identified with Njörðr's unnamed sister with whom he had Freyja and Freyr, which is mentioned in ''Lokasenna''.{{Sfn|Orchard|1997|pp=117–118}}

===Bieka-Galles===
In [[Saami mythology]], [[Bieka-Galles]] (or Biega-, Biegga-Galles, depending on dialect; "The Old Man of the Winds") is a deity who rules over rain and wind, and is the subject of boat and wooden shovel (or, rather, oar) offerings. Due to similarities in 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.{{Sfn|Dumézil|1973|p=25}}

===Hadingus===
[[Image:Hading og den enøjede Gamle.jpg|thumb|right|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]]''.{{Sfn|Lindow|2001|pp=157–158}}  Some of these similarities include that, in parallel to Skaði and Njörðr in ''Skáldskaparmál'', Hadingus is chosen by his wife Ragnhild 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.{{Sfn|Lindow|2001|pp=157–158}} [[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 Vanir to the Æsir in the [[Æsir-Vanir War]].{{Sfn|Dumézil|1973}}

===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.{{Sfn|Simek|1996|p=305}}