InNorse mythology,Sága(Old Norse:, possibly meaning "seeress") is agoddessassociated with the wisdomSökkvabekkr(Old Norse:; "sunken bank", "sunken bench", or "treasure bank"). In ~ Sökkvabekkr, Sága and also the godOdinmerrily drink together cool waves flow. Both Sága and Sökkvabekkr space attested in thePoetic Edda, compiled in the 13th century indigenous earlier traditional sources, and in theProse Edda, composed in the 13th century bySnorri Sturluson. Scholars have actually proposed theories about the implications of the goddess and also her linked location, including that the place may be connected to the goddessFrigg'sfenresidenceFensalirand that Sága may be an additional name forFrigg.

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Theetymologyof the nameSágais generally held to be connected to the Old norseman verbsjá, an interpretation "to see" (fromProto-Germanic*sehwan). This might mean the Sága is to be interpreted as aseeress. Due to the fact that Frigg is referred to as a seeress in the poemLokasenna, this etymology has led to theory connecting Sága to Frigg.Rudolf Simeksays the this etymology raises vowel problems and also that a connect tosagaandsegja(meaning "say, tell") is an ext likely, yet that this to know is additionally problematic.

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John Lindowsays that as result of similarity between Sökkvabekkr and also Fensalir, "Odin's open up drinking v Sága", and also the potential raw basis because that Sága being a seeress has "led many scholars to understand Sága as an additional name because that Frigg."Stephan Grundystates that the wordsSágaandSökkvabekkrmay be by-forms ofFriggandFensalir, respectively, used for the function of composingalliterative verse.

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Britt-Mari Näsström theorizes that "Frigg's role as a fertility goddess is revealed in the name of her abode, Fensalir <...>", that Frigg is the same as Sága, and also that both the namesFensalirandSökkvabekkr"imply a goddes life in the water and recall the fertility goddessNerthus". Näsström adds that "Sökkvabekkr, the subterranean water, alludes to thewell that Urd, concealed under the roots ofYggdrasiland thechthonicfunction, i beg your pardon is manifest inFreyja's character."

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Rudolf Simek says that Sága should be thought about "one the the not closer characterized Asyniur" along withHlín,Sjöfn,Snotra,Vár, andVör, and that lock "should be seen as female safety goddesses." Simek adds that "these goddesses were every responsible for certain areas of the personal sphere, and also yet clear differences were made in between them so the they space in countless ways similar tomatrons."

19th century scholar Jacob Grimm comments that "the gods share their power and also influence through goddesses, the heroes and also priests through wise women." Grimm notes that Sökkvabekkr is "described as a place where cool waters rush" and that Odin and Sága "day to day drink gladly out of golden cups." Grimm theorizes the the liquid from these cups is:

the drink that immortality, and at the same time that poesy.Sagamay be taken as mam or as daughter that Oðinn; in either case she is the same to him together god the poetry. V theGreekstheMusawas a daughter ofZeus, yet often hear of three or nineMuses, who resemble ourwise women,nornsand schöpferins (shapers that destiny), and also dwell beside springs or wells. The cool flood well befits theswanwives, daughters that Wish.Sagacan be no various other than ours sage (saw, tale), the 'mære' <...> personified and deified.