While Frigga’s worship was prevalent in all regions of Germanic settlement, Frejya’s worship seems to have been concentrated in the Nordic countries. This supports the hypothesis that she was a latecomer to the pantheon, her relative prominence a sign that she was the principal deity of an indigenous people.When Germanic tribes adopted the Roman calendar, the sixth day of the week, which the Romans dedicated to the goddess Venus, became Frejya’s day. Although Venus and Frejya are not terribly similar, Frejya does have the most Venusian qualities of the pantheon. Where Freyja was not the dominant goddess, the sixth day was dedicated to Frigga. The English Friday was clearly derived from Frigga, although in Scandinavian languages the name of the day probably came from Frejya.Frejya is closely aligned with her brother the boar god Freyr, who is like his sister in many ways, aiding the harvest, bringing wealth and protecting children. While Frejya’s symbol is the vulva, Freyr’s is the phallus, and he was worshiped at a huge phallic monument. Frejya also has a lover, the god Oder, who has a tendency to wander, and Frejya will wander herself in search of him, leaving the earth cold and barren. Frejya wears a necklace of amber which she obtained from the dwarves. She also wears a cloak of falcon feathers and leather tunic and leather leggings. She has a lovely red mouth and is generous with her affection and her possessions. Frigga is wife of the Germanic god Odin, who is the chief male shamanic deity. Odin obtained most of his magic by threatening and confronting various goddesses and priestesses. He is no match for Frigga, however, who can always best him in a battle of wits. Before Odin arrived on the scene, Frigga’s principal male deity was probably her son Balder. She doted so much on her son that she extracted promises from every living thing on earth never to harm him. She overlooked the poisonous mistletoe, since it is such an innocuous looking plant, and was tricked into revealing her oversight. Frigga’s loss of her son and their subsequent reunion mirrors the dormancy and regeneration of vegetation. In pre-patriarchal societies, the role of goddesses as sisters and mothers rather than wives is emphasized, since children belong to the mother’s family.Frigga cries tears of gold when she mourns and has a great love of adornment, wearing precious jewels and a showy crown of heron feathers. She dresses in finely woven cloth. Her spinning wheel revolves in the night sky as a constellation. Frigga is a generous goddess like Frejya, but in one area she is famous for her stinginess: she usually refrains from divulging prophecy, even though she knows everything which is to come.This is by no means a complete picture of either Frejya or Frigga, but by now a picture should be emerging of two goddesses who can neither be conflated nor made entirely distinct. The best way to get to know them is to take a meditative journey to meet them face to face.This is the final installment of this series on Frejya and Frigga. Also see an earlier post on Frigga as goddess of the birch. The following list of sources is for the entire series (seven installments).BBC. “Boar Watching.” http://www.bbc.co.uk/nature/life/Wild_boar#p0087k14BBC. “Pigs Have Evolved to Wallow in Mud.” http://news.bbc.co.uk/earth/hi/earth_news/newsid_9464000/9464994.stmBarrett, Clive. The Egyptian Gods and Goddesses: The Mythology and Beliefs of Ancient Egypt. London: Diamond Books, 1996.Cooper, D. Jason. Using the Runes. Wellingborough, UK: The Aquarian Press, 1986.Cornell Lab of Ornithology. “Gyrfalcon.” http://www.allaboutbirds.org/guide/gyrfalcon/lifehistoryGimbutas, Marija. The Living Goddesses. Miriam Robbins Dexter, ed. Berkeley, CA: University of California Press, 1999.Guerber, H.A. The Norsemen. London: Senate, 1994.Hopman, Ellen Evert. A Druid’s Herbal of Sacred Tree Medicine. Rochester, VT: Destiny Books, 2008.Monaghan, Patricia. The Book of Goddesses and Heroines. St. Paul, MN: Llewellyn, 1990.Ombrello, T. “Conifer Cones.” http://faculty.ucc.edu/biology-ombrello/pow/conifer_cones.htmSullivan, Janet. “Picea Abies.” U.S. Dept of Agriculture, 1994. http://www.fs.fed.us/database/feis/plants/tree/picabi/all.htmlTaylor, Thomas (trans). “The Orphic Hymns.” http://www.theoi.com/Text/OrphicHymns1.html#15.Tekiela, Stan. Trees of New York. Cambridge, MN: Adventure Boooks, 2006.Vikernes, Varg. Sorcery and Religion in Ancient Scandinavia. London: Abstract Sounds, 2011.Walker, Barbara G. The Woman’s Dictionary of Symbols and Sacred Objects. San Francisco: Harper and Row, 1988.Walker, Barbara G. The Woman’s Encyclopedia of Myths and Secrets. San Francisco: Harper and Row, 1983.