Njörðr interjects — he says that a woman having a lover other than her husband is harmless, and he points out that Loki has borne children, and calls Loki a pervert.

Kennings of the type AB, where B routinely has the characteristic A and thus this AB is tautological, tends to mean " like B in that it has the characteristic A ", e. g. " shield-Njörðr ", tautological because the god Njörðr by nature has his own shield, means " like Njörðr in that he has a shield ", i. e. " warrior ".

Njörðr ( Freyja and Freyr's father ) says that it is harmless for a woman to have a lover or " someone else " beside her husband, and that what is surprising is a " pervert god coming here who has borne children.

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.

After Loki has an exchange with the goddess Freyja, in stanza 33 Njörðr states:

Expecting to choose the god Baldr by the beauty of the feet she selects, Skaði instead finds that she has picked Njörðr.

Njörðr has himself " marked for " Odin and he dies in his bed.

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.

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.

Menglöð has often been theorized as the goddess Freyja, and according to this theory, Svafrþorinn would therefore be Njörðr.

Njörðr has been the subject of an amount of artistic depictions.

" Alaric Hall has equated the Vanir with the elves, and Joseph S. Hopkins and Haukur Þorgeirsson, building on suggestions by archaeologist Ole Crumlin-Pedersen and others, link the Vanir to ship burial customs among the North Germanic peoples, proposing an early Germanic model of a ship in a " field of the dead " that may be represented both by Freyja's afterlife field Fólkvangr and by the Old English Neorxnawang ( the mysterious first element of which may be linked to the name of Freyja's father, Njörðr ).

In chapter 10, after Njörðr has died, his son Freyr comes to power and " he was called the king of Swedes and received tribute from them.

This has led to theories about the relation of the two, including that Njörðr may have once been a hermaphroditic deity or that the name may indicate an otherwise unattested divine brother and sister pair such as the Vanir deities Freyja and Freyr.

Loki tells Njörðr to be silent, recalling Njörðr's status as once having been a hostage from the Vanir to the Æsir during the Æsir-Vanir War, that the " daughters of Hymir " once used Njörðr " as a pisspot ," urinating in his mouth ( an otherwise unattested comment ).

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.

Parallels have been pointed out between Njörðr and the figure of Hadingus, attested in book I of Saxo Grammaticus ' 13th century work Gesta Danorum.

In contrast, continuing the same journal thread, Leszek P. Słupecki argues that the Vanir remained distinct from the Æsir — except for Freyja and Freyr, whom he follows Snorri in seeing as having been born after Njörðr became a hostage among the Æsir, and thus regards as Æsic — and therefore that Ragnarök " no importance for their world ".

Connections have been proposed between the unnamed mother of Freyja and Freyr and the sister of Njörðr mentioned in Lokasenna and Nerthus.

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.

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.

Nerthus is often identified with the Vanr Njörðr who is attested in various 13th century Old Norse works and in numerous Scandinavian place names.

Loki tells Njörðr to maintain his moderation, and that he won't keep it secret any longer that Njörðr fathered this son with his sister ( unnamed ), although one would expect him to be worse than he turned out.

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.

Chapter 7 follows and provides various kennings for Freyr, including referring to him as the son of Njörðr.

Chapter 8 states that Njörðr married a woman named Skaði, though she would not have intercourse with him.

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.

This account details that Skaði had once married Njörðr but that she would not have sex with him, and that later Skaði married Odin.

Along with her brother Freyr ( Old Norse the " Lord "), her father Njörðr, and her mother ( Njörðr's sister, unnamed in sources ), she is a member of the Vanir.

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 and is associated with sea, seafaring, wind, fishing, wealth, and crop fertility.

In chapter 4 of Ynglinga saga, Njörðr is introduced in connection with the Æsir-Vanir War.

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.

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.

In Heimskringla, Skaði is described as having split up with Njörðr and as later having married the god Odin, and that the two produced many children together.

The poem itself starts with the wife of Njörðr, bidding Skírnir to ask of Freyr why he is so sad.

Freyr's father Njörðr and, in verse, the goddess Skaði tell Skírnir to find out what is the matter with Freyr.

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.

In chapter 23 of Gylfaginning, the enthroned figure of High relates that Njörðr was raised in Vanaheimr.

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.

Examples of goddesses attested in Norse mythology include Frigg ( wife of Odin, and the Anglo-Saxon version of whom is namesake of the modern English weekday Friday ), Skaði ( one time wife of Njörðr ), Njerda ( Scandinavian name of Nerthus ), that also was married to Njörðr during Bronze Age, Freyja ( wife of Óðr ), Sif ( wife of Thor ), Gerðr ( wife of Freyr ), and personifications such as Jörð ( earth ), Sól ( the sun ), and Nótt ( night ).

Njörðr is attested in the following works: