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Snorri and does
Later in the work, when Snorri describes Baldr, he gives a longer description, citing Grímnismál, though he does not name the poem:
Simek rejects notions of a " vegetation cult " venerating Sif, says that Sif does not appear to have a function, dismisses theories proposing connections between Sif's hair and grain as " over-zealous interpretation ", and theorizes that Snorri invented the story of Sif's shorn locks in attempt to explain the attributes of various gods.
But Snorri does add the crucial element not made in the explicit verses, that the lúðr is to serve as a floating vessel.
The story of Thor's visit to Útgarða-Loki is only related in the Prose Edda and, unusually, Snorri does not quote any old poems to support it.
However, Sigmund Feist ( 1909 ) rejects the theory on etymological grounds, as does Albert Morley Sturtevant ( 1951 ) on the grounds of major difficulties, and their points have led Bruce Lincoln ( 1977 ) to comment that " there is no reason whatever to contend that nagl-does not have its usual meaning of " nail " and that Naglfar is anything other than the nail-ship, just as Snorri describes it.
" Snorri here does not identify Yngvi and Frey though Frey occasionally appears elsewhere as a son of Odin instead of a son of Njörd.
Although Snorri Sturluson does not mention the dísir in the Prose Edda, he does list Vanadís —' dís of the Vanir '— as a name for Freyja, and öndurdís —' snow-shoe dís '— as a name for Skaði.
Some manuscripts of the Skáldskaparmál give, along with other material, a list of the sons of Odin, which does not altogether fit with what Snorri writes elsewhere and so is usually thought to be a later addition.
The Anglo-Saxon Chronicle does not make it clear that Wægdæg and Wecta are identical ( or perhaps it is Snorri or a source who has wrongly conflated Wecta with Wægdæg ).
The saga does not give a specific time of when this took place, but it does suggest that it was fourteen years before Snorri declared Christianity the official religion of Snæfellsnes.

Snorri and here
The first of these tells the mythological prehistory of the Norwegian royal dynasty, tracing Odin, described here as a mortal man, and his followers from the East, from Asaland and Asgard, its chief city, to their settlement in Scandinavia ( more precisely to east-central Sweden, according to Snorri ).
Snorri Sturluson compiled it in the way that it is arranged here.
The first element of this name is, explains the historian Snorri Sturluson ( 1178 – 1241 ), derived from King Agne, a presumably mythological king who, in a dim and distant past ( around 400 A. D. according to some historians ), encamped here after having successfully raided Finland.
Snorri Sturluson here and in the Skáldskaparmál make this Fróði the contemporary of emperor Augustus and comments on the peacefulness of his reign, suggesting a relationship to the birth of Christ.
A statue of Snorri by Gustav Vigeland can be found here.
Snorri may have slipped here, thinking of the Ynglings.
Snorri may here be dependent on English traditions.
Snorri here only tells us that Halfdan attacked King Aun of Sweden and drove him into exile into Götaland.
Among other things, he moved the royal seat from Alrekstad ( Årstad ) to Holmen outer harbor, and here he erected a royal hall, which according to Snorri was the most imposing wooden building that was erected in Norway.

Snorri and whether
It is unclear what people Snorri thinks the Vanes are, whether the proto-Slavic Venedi or the east Germanic Vandals, who had been in that region at that time for well over 1000 years.
Traditionally, following Völuspá and Snorri Sturluson's account in the Prose Edda, scholarship on the Vanir has focused on the Æsir – Vanir War, its possible basis in a war between tribes, and whether the Vanir originated as the deities of a distinct people.
It has been noted that this attribution, along with other primary manuscripts, are not clear whether or not Snorri is more than the compiler of the work and the author of Háttatal or if he is the author of the entire Prose Edda.
Accordingly, it is debated whether Hermóðr might not have been the name of one or more ancient heroes or kings as well as the name of a god or whether the god mentioned by Snorri was in origin the same as an ancient hero or king named Hermóðr.
Snorri used this stanza as his basis for Brimir as a hall in the afterlife in Gylfaginning but whether or not the two residences are identical is uncertain.

Snorri and Dan
This Dan is father of Fridlef father of Frothi, in whom one recognizes Fridleif and his son Fróði mentioned often in Norse sources, the latter being, at least by parentage, the Peace-Fróði whom Snorri introduced in the early in the Ynglinga saga.

Snorri and is
Snorri further writes that Asgard is a land more fertile than any other, blessed also with a great abundance of gold and jewels.
Snorri quips: " There is a huge crowd there, and there will be many more still ...." ( Section 39 ).
In the initial stanzas of the poem Asagarth is the capital of Asaland, a section of Asia to the east of the Tana-kvísl or Vana-Kvísl river ( kvísl is " fork "), which Snorri explains is the Tanais, or Don River, flowing into the Black Sea.
Troy cannot have been Asagarth, Snorri realizes, the reason being that the Æsir in Asaland were unsettled by the military activities of the Romans ; that is, of the Byzantine Empire.
Snorri says at first it is Valhalla and then adds: " The Swedes now believed that he had gone to the old Asagarth and would live there forever " ( Section 9 ).
Both Fundinn Noregr and Snorri Sturluson in Skáldskaparmál state that Ægir is the same as the sea-giant Hlér, who lives on the isle of Hlésey, and this is borne out by kennings.
The bridge is attested as Bilröst in the Poetic Edda ; compiled in the 13th century from earlier traditional sources, and as Bifröst in the Prose Edda ; written in the 13th century by Snorri Sturluson, and in the poetry of skalds.
According to Gylfaginning, a book of Snorri Sturluson's Prose Edda, Baldr's wife is Nanna and their son is Forseti.
In Gylfaginning, Snorri relates that Baldr had the greatest ship ever built, named Hringhorni, and that there is no place more beautiful than his hall, Breidablik.
It is briefly described in Snorri Sturluson's Gylfaginning as one of the halls of Asgard:
Snorri Sturluson quoted this old poem in Skáldskaparmál, saying that because of this legend Heimdall is called " Seeker of Freyja's Necklace " ( Skáldskaparmál, section 8 ) and Loki is called " Thief of Brísingamen " ( Skáldskaparmál, section 16 ).
The first part of Snorri Sturluson's Skáldskaparmál is a dialogue between Ægir and Bragi about the nature of poetry, particularly skaldic poetry.
" A third, proposed in 1895 by Eiríkr Magnússon, but since discredited, is that it derives from the Icelandic place name Oddi, site of the church and school where students, including Snorri Sturluson, were educated.
The derivation of the word " Edda " as the name of Snorri Sturluson ’ s treatise on poetry from the Latin " edo ", " I compose ( poetry )" by analogy with " kredda ", " superstition " from Latin " credo ", " creed " is now widely accepted.
Fenrir is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson.
In reference to Fenrir's presentation in the Prose Edda, Andy Orchard theorizes that " the hound ( or wolf )" Garmr, Sköll, and Hati Hróðvitnisson were originally simply all Fenrir, stating that " Snorri, characteristically, is careful to make distinctions, naming the wolves who devour the sun and moon as Sköll and Hati Hróðvitnisson respectively, and describing an encounter between Garm and Týr ( who, one would have thought, might like to get his hand on Fenrir ) at Ragnarök.
Freyja is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources ; in the Prose Edda and Heimskringla, both written by Snorri Sturluson in the 13th century ; in several Sagas of Icelanders ; in the short story Sörla þáttr ; in the poetry of skalds ; and into the modern age in Scandinavian folklore, as well as the name for Friday in many Germanic languages.
The problem is that in Old Norse mær means both " daughter " and " wife ," so it is not fully clear if Fjörgynn is Frigg's father or another name for her husband Odin, but Snorri Sturluson interprets the line as meaning Frigg is Fjörgynn's daughter ( Skáldskaparmál 27 ), and most modern translators of the Poetic Edda follow Snorri.

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