The battle of Högni and Heðinn is recorded in several medieval sources, including the skaldic poem Ragnarsdrápa, Skáldskaparmál ( section 49 ), and Gesta Danorum: king Högni's daughter, Hildr, is kidnapped by king Heðinn.

In chapter 50, a section of Ragnarsdrápa by the 9th century skald Bragi Boddason is quoted that refers to Hel, the being, as " the monstrous wolf's sister.

In chapter 50, Hel is referenced (" to join the company of the quite monstrous wolf's sister ") in the skaldic poem Ragnarsdrápa.

Bragi Boddason is said to have composed the Ragnarsdrápa for the Swedish king Björn at Hauge.

In Bragi Boddason's Ragnarsdrápa, the Jötunn Hrungnir is called " thief of Þrúðr " ( Þrúðar þjófr ).

Hjaðningavíg ( the " battle of the Heodenings "), the legend of Heðinn and Hǫgni or the Saga of Hild is a Scandinavian legend from Norse mythology about a never-ending battle which is documented in Sörla þáttr, Ragnarsdrápa, Gesta Danorum, Skíðaríma and in Skáldskaparmál.

In the Skáldskaparmál and in Ragnarsdrápa, it is related that once when Hǫgni was away, his daughter Hildr was kidnapped by a prince named Heðinn, the son of Hjarrandi ( O. E.

Húsdrápa is often compared with Haustlöng and Ragnarsdrápa which also describe artworks depicting mythological scenes.

Haustlöng is often compared with Húsdrápa and Ragnarsdrápa which also describe artworks depicting mythological scenes.

Svanhild is the beautiful daughter of Sigurd and Gudrun in Germanic mythology, whose grisly death at the hands of her jealous royal husband Ermanaric was told in many northern European stories, including the Icelandic Poetic Edda ( Hamðismál and Guðrúnarhvöt ), Prose Edda and the Volsunga Saga ; the Norwegian Ragnarsdrápa ; the Danish Gesta Danorum ; and the German Nibelungenlied and Annals of Quedlinburg.

Her mother made her half-brothers Hamdir and Sörli exact revenge on her death, a story which is retold in Hamðismál and Guðrúnarhvöt, Bragi Boddason's Ragnarsdrápa, in the Völsunga saga and in Gesta Danorum.

Snorri especially quotes passages from Bragi's Ragnarsdrápa, a poem supposedly composed in honor of the famous legendary Viking Ragnar Lodbrók (' Hairy-breeches ') describing the images on a decorated shield which Ragnar had given to Bragi.

Skaldic poetry can be traced to the earlier 9th century with Bragi Boddason and his Ragnarsdrápa, the oldest surviving Norse poem besides the poem preserved epigraphically on the Eggjum stone.

The Ynglinga saga section of Snorri's Heimskringla and the Eddic poem Ragnarsdrápa tell a legend of how Gylfi was seduced by the goddess Gefjon to give her as much land as she could plow in one night.

The legend appears in Ragnarsdrápa, a 9th century Skaldic poem recorded in the 13th century Prose Edda, and in Ynglinga saga as recorded in Snorri Sturluson's 13th century Heimskringla.

Snorri especially quotes passages from Bragi's Ragnarsdrápa, a poem supposedly composed in honor of the famous legendary Viking Ragnar Lodbrók (' Hairy-breeches ') describing the images on a decorated shield which Ragnar had given to Bragi.

The episodes of Hamdir and Sorli and Heðinn and Hǫgni are explicitly ascribed to Ragnarsdrápa while the other parts are inferred by scholars to belong to the same poem, describing the images on the four quarters of the shield, in four stanzas each with, presumably, a lost refrain.

In the older poem Ragnarsdrápa, Hǫgni finally found her and the island where Heðinn waited with his army.

The extant fragments of Ragnarsdrápa are preserved in Snorri Sturluson's Prose Edda.

* Ragnarsdrápa in Old Norse in Finnur Jónsson's edition, at Kulturformidlingen norrøne tekster og kvad, Norway.

It also appears in Bragi Boddason's Ragnarsdrápa, in the Völsunga saga and in Gesta Danorum.

Bragi is the skaldic god of poetry in Norse mythology.

The first part of Snorri Sturluson's Skáldskaparmál is a dialogue between Ægir and Bragi about the nature of poetry, particularly skaldic poetry.

Sometimes " folklore " is religious in nature, like the tales of the Welsh Mabinogion or those found in Icelandic skaldic poetry.

John Lindow states that most details about Hel, as a figure, are not found outside of Snorri's writing in Gylfaginning, and says that when older skaldic poetry " says that people are ' in ' rather than ' with ' Hel, we are clearly dealing with a place rather than a person, and this is assumed to be the older conception ," that the noun and place Hel likely originally simply meant " grave ," and that " the personification came later.

This freedom is exploited to the full in skaldic verse and taken to extremes far beyond what would be natural in prose.

The skaldic god Bragi is the first to respond to Loki by telling him that Loki will not have a seat and place assigned to him by the gods at the feast, for the gods know what men they should invite.

The reliability of these medieval prose narratives about the Scandinavian past is often doubtful, but some elements remain worthy of consideration, such as the great quantity of skaldic poetry attributed to court poets of the tenth and 11th centuries that was included in these writings.

The possibility that Harald had married a Danish princess may find some support in a skaldic stanza which is usually assigned to Þorbjörn Hornklofi's Hrafnsmál, a eulogy on Harald's deeds in the form of a conversation between a raven and valkyrie.

He is mentioned in some contemporary English sources, and some skaldic poems.

Fulla 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 ; and in skaldic poetry.

In skaldic poetry, the name Hlín is frequent in kennings for women.

The name is already used frequently in this way by the 10th-century poet Kormákr Ögmundarson and remains current in skaldic poetry through the following centuries, employed by poets such as Þórðr Kolbeinsson, Gizurr Þorvaldsson and Einarr Gilsson.

Eir 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 ; and in skaldic poetry, including a runic inscription from Bergen, Norway from around 1300.

Vör is attested in the Prose Edda, written in the 13th century by Snorri Sturluson ; and twice in kennings employed in skaldic poetry.

The section is written in prose interspersed with quotes from skaldic poetry, including material collected in the Poetic Edda.

Skáldskaparmál ( Old Icelandic " the language of poetry ") is the third section of the Prose Edda, and consists of a dialogue between Ægir, a god associated with the sea, and Bragi, a skaldic god, in which both Nordic mythology and discourse on the nature of poetry are intertwined.

Vár 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 ; and kennings found in skaldic poetry and a runic inscription.

Although he has his own saga in Heimskringla, it lacks any skaldic verse, which is normally used by Snorri as supporting evidence and this, combined with its rather legendary character, leads historians to be wary of seeing much veracity in it.

In skaldic poetry, " Dvalin's drink " is used as a kenning for poetry, since the mead of poetry was originally created by the dwarves.

In both sources, she is described as the wife of the skaldic god Bragi, and in the Prose Edda, also as a keeper of apples and granter of eternal youthfulness.

His most notable misdeed was the kidnapping of the goddess Iðunn, which is related in both the Prose Edda and the skaldic poem Haustlöng.

It is often referenced in skaldic texts that the giants married or formed relationships with many of the Æsir and Vanir.