While the myths and sagas clearly indicate that Frigga rarely if ever ventures far from home in her capacity as the patroness of the hearth, she still demonstrates that she is indeed a potent goddess to be contended with, and one not above to resorting to some of her husband's sneakiness on occasion.

          -In the Volsunga Saga, the wife of Rerir plead with the gods to let her conceive; Frigga overheard her request and sent the giantess Hljod to present Rerir with a golden apple, which he shared with his wife, and they conceived a child (Volsung, the father of Sigmund and grandfather of Sigurdh.) While Frigga did not deliver the golden apple herself, this tale demonstrates that she possesses influence not only among the forces of Asgard and Midgard, but also among some of the inhabitants of Jotunheim as well...this in and of itself is impressive, considering the usual disposition of the beings of that realm towards the Aesir. Beyond this, the tale carries implications that Frigga indirectly holds some influence in the realm of childbearing through her ability to convey the gift of the golden apple (the dominion of Idunn.) Clearly the keeper of the golden apples is perfectly willing to cooperate with Frigga, her sovereign, in such matters.

          -Following Baldr’s nightmares and Oðinn’s journey to Hel to determine the reason for his son’s baleful dreams, Frigga exacted oaths of non-aggression from (almost) all things, including fire, water, stones and sicknesses. What is interesting in this regard is that in her pursuit of these oaths, she demonstrates the skill of communicating with non-humanoids and non-animals in a way that isn’t seen otherwise in the myths…birds, giants, and others are shown to communicate with gods and men throughout the myths , but nowhere else is there communication with the elements (fire, water, iron, etc) and illnesses in this fashion, which suggests that Frigga is privy to a form of magic of some kind that isn’t normally used. This calls to mind the tendency of sorcerers in more primitive cultures around the world to make pacts with spirits of elements, diseases, plagues, etc. The Prose Edda tells us that following the death of Baldr, the Aesir (in accordance with the death-goddess’ ultimatum) sent messengers all over the world to ask that all things weep Baldr out of Hel and (almost) all things did so; it seems that Frigga, who is known for knowing the fates of men but never speaking of them, is willing to share some of her other secrets when it serves her ends

          -In Grimnismal, Frigga takes a bit of revenge on both her husband and his foster-son Geirroð for their designs on her foster-son Agnar, Geirroð’s older brother, in their youth. Following the death of his father, King Hrauthung, Geirroð took the throne of the Goths. Frigga takes advantage of an opportunity that presents itself during a boasting match between she and Oðinn by claiming that Geirroð treats his guests with poor hospitality, setting in motion a chain of events that ultimately leads to the death of King Geirroð and the ascension of Geirroð’s son Agnar (his uncle’s namesake) to the throne of the Goths. It’s interesting to consider that in one fell swoop, Frigga not only punishes her husband by setting him up to be tortured by his own foster-son (who ultimately pays with his life), but also avenges her foster-son in the process by placing his namesake upon the throne of the Goths. Not only does this tale demonstrate her competency in the art of revenge, but it also shows that she exercises some influence over royal lines to an extent.

          As one can see from the examples above, Frigga is by no means a wallflower when it comes to exerting her influence over the fates of gods and men alike. Beyond this, it can be clearly seen that she is not a goddess who is easily pigeon-holed into one specific area of specialization, as tends to be the popular habit in regard to divinities where many so-called “neopagans” these days are concerned.