Snorri had himself visited Norway and Sweden.

At a point in dialogue between the skaldic god Bragi and Ægir, Snorri himself begins speaking of the myths in euhemeristic terms and states that the historical equivalent of Víðarr was the Trojan hero Aeneas who survived the Trojan War and went on to achieve " great deeds ".

Snorri might have been using a source in which annar ' second, another ' was intended to mean Odin, for he himself had just previously written of Odin: " The earth was his daughter and his wife ...".

Snorri relates that Aðils betook himself to pillage the Saxons, whose king was Geirþjófr and queen Alof the Great.

Snorri Sturluson wrote in the Ynglinga saga that Haki had amassed a great force of warriors and sometimes plundered together with his brother Hagbard ( who himself was the hero of one of the most popular legends of ancient Scandinavia, see Hagbard and Signy ).

In Harald Fairhair's saga, Snorri Sturluson relates that Erik also wanted to extend Sweden westwards and to make a kingdom for himself as large as that of the Swedish king Sigurd Ring and his son Ragnar Lodbrok ( i. e. Raumarike, Vingulmark and Westfold all the way to island of Grenmar ).

Then Arnkel leapt up on to the hayrick, and defended himself thence for a space, but such was the end of matter that he fell, and they covered him over there in the garth with hay ; and thereafter Snorri and his folk fared home to Holyfell "

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.

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.

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

In the Prose Edda, Snorri Sturluson gave this information in Gylfaginning but in a list of kennings in Skáldskaparmál equates Gymir with the god and giant Ægir, citing a verse by Hofgarða-Refr Gestsson where the kenning in question probably simply substitutes one giant-name for another.

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.

But in the Skáldskaparmál Snorri uses the form Ónar instead, giving " daughter of Ónar " as one of the kennings for Jörð.

Lofn is attested in the Prose Edda, written in the 13th century by Snorri Sturluson and in kennings found in skaldic poetry.

Rudolf Simek theorizes that Snorri used skaldic kennings to produce his Gylfaginning commentary about the goddess, while combining several etymologies with the Old Norse personal name Lofn.

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

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

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.

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 ).

However, Snorri Sturluson, writing in the 13th century, understood heiti in a broader sense that could include kennings.

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

Moreover, artistic license permitted such terms to be used for mortal women in Old Norse poetry, or to quote Snorri Sturluson's Skáldskaparmál on the various names used for women:

* A similar fate befell jarl Hákon Sigurðarson in 10th century Norway ; according to Snorri Sturluson, after his death, " So great was the enmity of the Throndhjem people against Earl Hakon, that no man could venture to call him by any other name than " the evil earl "; and he was so called long after those days.

In his Ynglinga saga, Snorri Sturluson relates that Anund succeeded his father Ingvar on the Swedish throne, and after his father's wars against Danish Vikings and Estonian pirates, peace reigned over Sweden and there were good harvests.

Following mild injury and outlawry resulting from a conflict with Steinthor of Eyr, Snorri Þorbrandsson travelled to Greenland with his brother Þorleifr Kimbi and perished in battle against the skrælings, Inuit indigenous people, during Karlsefni's trip to Vinland.

According to Snorri, Olaf received three severe wounds — in the knee, in the neck, and leaning against a large stone the final mortal spear thrust up under his mail shirt and into his belly.

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.

The different Norsemen represented in the Saga constantly turn to Snorri and Arnkel for advice and permission to take legal and / or physical action against perpetrators that have wronged them.

Snorri in his later years successfully led a fight against Ospak Kjallaksson, a Norseman who had assembled a group of men that constantly attacked and pillaged his neighbors.

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 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.

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 ).

A school of historians has come to believe that the motives Snorri and the other saga writers give to their characters owe more to conditions in the 13th century than in earlier times.

Some scholars take the term kenning broadly to include any noun-substitute consisting of two or more elements, including merely descriptive epithets ( such as Old Norse grand viðar “ bane of wood ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), while others would restrict it to metaphorical instances ( such as Old Norse sól húsanna “ sun of the houses ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), specifically those where “ he base-word identifies the referent with something which it is not, except in a specially conceived relation which the poet imagines between it and the sense of the limiting element '” ( Brodeur ( 1959 ) pp. 248 – 253 ).

Snorri ’ s own usage, however, seems to fit the looser sense: “ Snorri uses the term " kenning " to refer to a structural device, whereby a person or object is indicated by a periphrastic description containing two or more terms ( which can be a noun with one or more dependent genitives or a compound noun or a combination of these two structures )” ( Faulkes ( 1998 a ), p. xxxiv ).

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.

Thorfinn and Snorri, with Freydis ( plus possibly Bjarni ), sail down the east coast with 40 men or more and establish a camp on the shore of a seaside lake, protected by barrier islands and connected to the open ocean by a river which is navigable by ships only at high tide.

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.

If not by Snorri, the list is all the more valuable in that it represents an independent tradition.

He was given coverage in several sagas, including by Snorri Sturluson in Heimskringla, Ágrip af Nóregskonungasögum and more.

Rudolf Simek says that Snorri may have derived his etymology of Sjöfn from the Old Norse words sefi (" sense ") or from sefi ( possibly " relation "), but that the scant references to Sjöfn do not allow for much more of an elaborate explanation for the goddess.