There is much debate surrounding the names of the Norse gods and their place within the hierarchical structure of the theological pantheon.
It is well known that there were many variations in theological and mythological stories depending on the community that expressed them. For example, some clans had different (but not far-fetched) conceptions of the conception of the world, citing certain variants within the stories of Ymir and the cow Audumbla. These variants can occur for a wide variety of reasons. It must be remembered that each clan or community tried to explain the world according to its geographical position and the climatic changes that occurred in its environment, which is why in the inland population groups we will find beliefs very different from those of those who lived on the coasts and had more narratives associated with the sea.
Image of the Goddess Frigg
When we talk about gods and goddesses, something similar happens: We find ourselves in a historical space so rich in culture and variants that on many occasions we find different names for the same god, and gods that have the same name but that have different abilities according to the human group that venerates them.
In the case of Frigg and Freyja there is a controversy over whether they were the same goddess or not. However, if the appropriate research is carried out, this confusion regarding both goddesses can be quickly resolved.
In the "Droplaugarsona Saga" which has been mixed with the "Fljotsdaela Saga", exactly in the final fragment of the second saga, it is described that in the temple of Ölvusvatn in Iceland the statues of Frigg and Freyja were placed in the most important positions, opposite those of Thor and Freyr. These statues were arranged with elaborate drapery and ornamented with gold and silver.
Image of the Goddess Freyja
We also have even older evidence, such as the short stanza poems called Lausavisur by Hallfreðr vandræðaskáld Óttarsson, an Icelandic skaldic poet who lived from 965 to 1007 CE.
In the text "Hallfreðar Saga" we can find allusions in stanzas 10, 12 and 16 about the author's mentions of the gods, alluding in the first lines to the existence of Freyr and Freyja, Grimni (Odin), Thor, Balder and a mention of Christ (Catholic). However, the most interesting revelation could be seen in stanza 10, in which we can see that there is a direct mention of Odin and Frigg, placing Frigg as Odin's "official" consort.
Image of Goddess Freyja
So, in conclusion we can say that Frigg and Freyja were two very different goddesses from each other.
Stanza 12
Sea of heaven Freyr and Freyja,
fjǫrð lætk ǫðul Njarðar,
the scepter of the dead is Grimni,
gramr, ok Þór enn rama;
Krist vilk allrar astar,
and the sound of the wind is coming,
it is worth breaking and folding
feðr, a very good drink.
Stanza 16
Holy Spirit, my sister,
Baldr and his family
(baugs erum svipr at sveigi)
sárlinns, rekit minna,
at lofhnugginn liggja
létk sunnr í dyn Gunnar,
the day of the resurrection of the dead,
We have a lot of experience.
Stanza 10
you will be there until you come
Óðins skips the line
(algildar man'k) aldar
(iðjur várra niðja);
in trauðr, því't vel Viðris
the holy spirit of the dead,
legg'k á frumver Friggjar
fjón því't Kristi þjónum.
Image of the Goddess Frigg
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