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 does not relate here whether this Dan is also descended from King Fridfrodi or Peace-Fróði whom Snorri presented as ruling in Zealand as a contemporary of Fjölnir son of Frey six generations before King Dygvi.

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.

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.

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.

* In the introduction to Snorri Sturluson's Edda Snorri claims again that Odin reigned in Sweden and relates: " Odin had with him one of his sons called Yngvi, who was king in Sweden after him ; and those houses come from him that are named Ynglings.

* In the Skáldskaparmál section of Snorri Sturluson's Edda Snorri brings in the ancient king Halfdan the Old who is the father of nine sons whose names are all words meaning ' king ' or ' lord ' in Old Norse and nine other sons who are the forefathers of various royal lineages, including " Yngvi, from whom the Ynglings are descended ".

But rather oddly Snorri immediately follows this with information on what should be four other personages who were not sons of Halfdan but who also fathered dynasties and names the first of these as " Yngvi, from whom the Ynglings are descended ".

( The Yngling Saga section of Snorri Sturluson's Heimskringla also introduces a second Yngvi son of Alrek who is a descendant of Yngvi-Frey and who shared the Swedish kingship with his brother Álf.

He was the son of Yngvi, and he had reclaimed the throne of Sweden for his dynasty from Haki ( the brother of Hagbard, the hero of the legend of Hagbard and Signy, and Snorri cites two kennings from this legend Sigar's steed and Hagard's fell noose, when telling of Jorund ).

Snorri Sturluson relates that Yngvi was an accomplished king: a great warrior who always won his battles, the master of all exercises, generous, happy and sociable.

In 1220 AD ( c .), in the Skáldskaparmál section of Edda, Snorri Sturluson discusses King Halfdan the Old, Nór's great-grandson, and nine of his sons who are the forefathers of various royal lineages, including " Yngvi, from whom the Ynglings are descended ".

Finally Snorri resorts to Heaven, even though nothing in Christianity advocates cremation and certainly the burning of possessions avails the Christian nothing.

In the Heimskringla book Ynglinga saga, written in the 13th century by Snorri Sturluson, Hel is referred to, though never by name.

Rudolf Simek says that the etymology that Snorri presents in Gylfaginning for the name Gná may not be correct, yet it is unclear what the name may otherwise mean, though Gná has also been etymologically theorized as a " goddess of fullness.

Snorri states that Thor married Sif, and that she is known as " a prophetess called Sibyl, though we know her as Sif ".

Óðr is often theorized as somehow connected to Odin ( Old Norse: Óðinn ), the head of the Æsir in Norse mythology, by way of etymological similarities between the two ( Lindow states that the linguistic relationship is identical to that of Ullr and Ullin — often considered as variant names of a single god ), and the fact that both are described as going on long journeys, though Lindow points out that Snorri is careful to keep them apart.

As to Höd, outside of the single statement in the kennings, Snorri makes no mention that Höd is Baldur's brother or Odin's son, though one might expect that to be emphasized.

This may be an attempt to bring the list into accord with Snorri, even though it still lacks Tyr.

Snorri has also " earned " the title of Vampire Slayer ( though arguably this was done by accident, since Snorri killed the vampire whilst unconscious ).

Snorri Sturluson wrote in the Ynglinga saga that Hagbard occasionally plundered together with his brother Haki.

Confusion arises from the introduction of the additional term svartálfar " black elves ", which at first appears synonymous to the " dark elves "; Snorri identifies with the dvergar and has them reside in Svartálfaheim.

Snorri ’ s expression kend heiti " qualified terms " appears to be synonymous with kenningar, although Brodeur applies this more specifically to those periphrastic epithets which don ’ t come under his strict definition of kenning.

Hlín appears in a poem 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 kennings found in skaldic poetry.

This personification appears in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson.

Snorri Sturluson based his work on an earlier Ynglingatal which is attributed to the Norwegian 9th century skald Þjóðólfr of Hvinir, and which also appears in Historia Norwegiae.

As opposed to valkyrja and norn, the term dís never appears in the Prose Edda by Snorri Sturluson.

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.

The next source for Närke appears in Heimskringla by Snorri Sturluson, where we learn that Nerike had a king named Olof the Sharp-sighted whose granddaughter married king Ingjald ill-ruler, the king of Sweden.

A possible reference to a lost tradition on Finn appears in Snorri Sturluson's Skáldskaparmál.

Snorri talks of the animosity between Eadgils and Onela ( which also appears in Beowulf ), and writes that Aðils ( Eadgils ) was at war with a Norwegian king named Áli ( Onela ).

In various kennings Snorri also describes Heimdall, Bragi, Tyr and Höd as sons of Odin, information that appears nowhere else in the Edda.

The other tradition appears in chapter 20 of the Ynglinga Saga section of Snorri Sturluson's Heimskringla.

In the part of Snorri Sturluson's Skáldskaparmál which is called the Kálfsvísa, the name Weohstan appears in its Old Norse form Vésteinn.

Logi appears by that name in Gylfaginning ( Prose Edda ) written by Snorri Sturluson in the tale of Thor and Loki's journey to the castle of the giant Útgarða-Loki in Jötunheimr where Loki was pitted against Logi in an eating contest.

By the time of Shamanslayer, Snorri has lost much of his vitality and appears to be suffering dementia, having forgotten much of his past, including the reason he became a Slayer ( one of the greatest blasphemies in Dwarven society ).