Thanks to Snorri Sturluson and his Edda, we know that Frigg, Freyja, Sif, Gefion, Skadi, among others, were goddesses venerated and honored in Scandinavia. But the million-dollar question remains: Were these goddesses also revered among the ancient Germanic tribes?
Small votive altars created by Germanic mercenaries integrated into the Roman army since the first century CE, as well as by traders and sailors, have been found from the Lower Rhine to the North Sea, in Italy, France, England, and even Spain. These altars reveal a fascinating commonality: they represent deities that were not part of the Roman pantheon but belonged to the Germanic and sometimes Germano-Celtic cultures. Known as the Matronae, these female divinities—also referred to as Disir or Idisi in Germanic culture—were commonly worshipped from the first to the fifth centuries CE. Due to their consistent features, we can conclude that this was not an isolated cult, as there is no comparable tradition in Roman religious practices.
The names of these goddesses—such as Matres in England and Gaul, Matrae in southern France, and Matronae along the Lower Rhine—are all Latinized, which, unfortunately, obscures their original names. This Latinization likely occurred because the Germanic (and some Celtic) peoples who dedicated these altars were either functionally illiterate in their native languages or, upon integrating into the Roman army, learned some Latin. We can infer that they either didn’t know how to translate these divine names into Latin or chose not to, out of respect. Thus, what we have are essentially epithets that describe the nature or blessings these deities conferred. Some examples include: Ambiamarcae, Nehalenia, Alaisiagae, Naitienae, Gavadiae, Aufanias, and Alagaviae. These titles refer to the virtues and functions of these goddesses, as shown in the following votive inscription found on Hadrian’s Wall:
“For Boudihillia and Friagabis,
to Fimmilena and Beda: I call upon you, oh Goddesses.
You who know the borderlands,
who know the strength of the stone,
the power of time, the victory of perseverance,
you who understand the value of an open hand
and an honorable heart. In ancient times, a temple arose amidst war;
and it was built by those who trust in your offerings.
Here they prayed, in need and despair, for your favor.
Great, most honored, most noble Goddesses,
I praise you IN ALL YOUR NAMES, oh Alaisiagae.”
Certain names relate to place names, clans, or rivers, while others signify the virtues associated with these goddesses. For example, the Alagabiae are “Givers,” the Aufaniae are “Generous,” and the Gaviae are “Bountiful,” suggesting parallels with Freyja and Gefion. Others, such as the Aflias (“Powerful”), might be connected to Skadi, while the Ahueccanias, or “Water Diviners,” echo the domain of Ran, wife of Aegir.
Some Matronae, like the Gavasiae, who protected women during childbirth, or the Tummastieae, who presided over weddings and the home, closely resemble figures like Frigg. The Mahalinehae, who guarded oaths and legal matters, could parallel the goddess Vara. Additionally, deities like Baduhenna (“the fierce”) and Harimella (“the warrior”) bear names reminiscent of Valkyries in later sagas.
An intriguing aspect of the Matronae is their frequent depiction in triads, symbolizing three phases of womanhood—Maiden, Mother, and Crone. Typically seated, with distinct hairstyles and garments, these figures hold offerings in their laps. However, the presence of this triple imagery does not imply they were “Triple Goddesses” in the sense later ascribed to Wiccan deities, as no evidence exists of triple goddesses in the later Scandinavian pantheon. In contrast to the more common masculine triad structures, the Germanic Matronae reflect a functional triplicity that may connect with Indo-European traditions or respond to a deeply embedded need among worshippers to honor the past, present, and future.
This brings us to the question: What were the Matronae? According to Snorri Sturluson, there may be an answer. In the Edda, Gylfaginning, paragraph 15, we read:
“Near the Well of Urd, there is a beautiful building, from which three maidens emerge, named Urd (the past), Verdandi (the present), and Skuld (the future). These maidens govern the lives of all people; they are the Norns. There are MANY TYPES OF NORNS; those who assist at birth are of divine origin, while others come from the race of the Alfar and the Dwarves.”
Here, we find a potential link between the Matronae and the Norns. Like the Norns, the Matronae may have been localized, honored by people across the diverse regions from which they came, who may have referred to them differently according to dialect. It’s plausible that each tribe, using their own language, ascribed different names to the same Disir figures, just as the Edda speaks of various triadic Norns while votive altars from the first to fifth centuries show triadic Matronae.
Furthermore, these goddesses likely belonged to the Vanir type, representing fertility, prosperity, and abundance. Some may have been known as Disir in one area and Meder (meaning “mothers” or “ladies” in Old Frisian and Anglo-Saxon) elsewhere, indicating familial or clan deities. A smaller subset, such as Baduhenna and Harimella, may have prefigured the Valkyrie imagery that later emerged, with some like Skuld functioning as both Norns and Valkyries. According to Njal’s Saga, twelve maidens on horseback weave a bloody tapestry, suggesting an overlap between Norns and proto-Valkyries that soldiers likely invoked to defer their deaths.
Another interesting suggestion is the connection between these “Disas” and the list of Asynjur detailed by Snorri in Edda, Gylfaginning, paragraphs 35 and 36 (page 62):
“Gangler said, ‘Tell me of the Asynjur.’ Har responded, ‘Frigg is the foremost among them—the second is Saga—Eir, the third, is the best physician—the fourth is Gefion—the fifth is Fulla—Freya is the second most powerful among the Asynjur, after Frigg—the seventh is Sjöfn, who turns hearts toward love—Lofn is the eighth, so virtuous and so good to invoke that Odin and Frigg allow her to unite men and women despite all obstacles—the ninth is Vár, who listens to oaths and promises between men and women and punishes those who break them. Vár is wise and curious; nothing escapes her. Sýn is the tenth of the Asynjur—the eleventh is Hlín, who watches over those Frigg wishes to protect from danger—the twelfth is Snotra, who is wise. The thirteenth is Gná, a messenger of Frigg. Sól and Bil are also counted among the Asynjur. … Paragraph 36 (page 64): Jörð, Thor’s mother, and Rindr, Vali’s mother, also belong to the Asynjur.”
According to the author of Germanic Myths, many of these goddesses may be hypostases or manifestations of the principal goddesses, although this is speculative. Now, when we examine this idea (with the understanding that it is speculative), we find similarities based on the etymology of the names and the goddesses’ roles.
Etymology:
- Snotra is a noun meaning “wise,” which fits well with Frigg.
- Saga might mean “diviner,” again aligning her with Frigg.
- Hlín means “protection.”
- Vár means “beloved,” and both names correlate with qualities attributed to Frigg.
Role and Function: We know Frigg has foresight (Edda, Gylfaginning, paragraph 20, page 49), “Frigg, his wife, knows the fates of men,” and she is also known to guard marriage and act as a wise protector. Freyja, the most beautiful of the Asynjur, is the goddess of passionate love and has Valkyrie-like qualities; however, she brings the fallen warriors not to Valhalla, but to her own hall, Folkvang (Edda, Gylfaginning, paragraph 24, page 53).
- Sjöfn, who inclines hearts to love, aligns well with Freyja in terms of passionate love or Frigg for a more noble, steady love.
- Sýn, also known as Vör, means “cautious” and “refusal,” fitting her as the guardian of the palace door while the gods are in assembly.
- Lofn means “comforter.”
- Gefjon means “giver” or “joy” (from Old English gefean, according to Grundtvig), fitting her character well, as she is quite “joyous” in her interactions with Gylfi, drawing her close to Freyja.
Other goddesses such as Idun, who rejuvenates the gods with her apples, are revered for health, as is Eir, the healer. Ran, goddess of the sea and wife of Aegir, drags men into the depths of the stormy sea, making her an aquatic matronae to whom protection is requested. Sigyn, Loki’s devoted wife, is known as the “victorious friend,” while Skadi, a brave goddess, boldly confronted the Aesir over her father’s death before being accepted among them.
Thus, whether through etymology or their roles, it is possible to link the goddesses detailed by Snorri to the Matronae, Meder, or Matres of votive altars, who were prayed to for protection or blessings by warriors, merchants, or young lovers.
On page 157 of Germanic Myths, Rudolf Simek proposes, “In all these cases, they were protective female deities ‘to whom individualized names were given.’” It is easy to imagine various Matronae from diverse linguistic areas with identical functions, who gradually merged identities to fulfill the needs of their devotees. This integration, or “egregorization” as it might be termed in Wicca, aligns these divine figures—particularly Frigg and Freyja, though others as well—with the deities Snorri mentions.
So, to answer the original question, I think the answer is a clear YES. The Scandinavian goddesses of the Edda were indeed goddesses of the Germanic peoples, even from over 1100 years prior. Due to the diversity of dialects, they bore different names but shared similar roles.
It is essential to remember that for such a dispersed group as the Germanic tribes, it would have been impossible to agree on one name for each goddess across centuries. Gaps in understanding will always remain, filled only by speculation, when discussing a religion that was never unified, from a people even less unified and who left behind little writing. Over time, as the Germanic religion grew more male-centered, followers of the Matronae gradually associated them with kinship bonds until, possibly by the end of the 6th century, they began to bear the names we still honor today.
Yet, we have sufficient data to establish a devotion and to connect with these divine beings.
In closing, I reiterate that this is all speculation based on research from a book I found incredibly intriguing and from which I will continue drawing and posting topics of interest.
