In the Prose Edda Snorri Sturluson quotes many stanzas attributed to Bragi Boddason the old ( Bragi Boddason inn gamli ), a court poet who served several Swedish kings, Ragnar Lodbrok, Östen Beli and Björn at Hauge who reigned in the first half of the 9th century.

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.

At that time, versions of the Prose Edda were well known in Iceland, but scholars speculated that there once was another Edda — an Elder Edda — which contained the pagan poems Snorri quotes in his book.

Snorri then quotes a stanza by the skald Þjóðólfr of Hvinir ( c. 900 ).

Snorri quotes older sources on the subject, and could be preserving valuable details.

At that time versions of the Prose Edda were well known in Iceland but scholars speculated that there once was another Edda — an Elder Edda — which contained the pagan poems which Snorri quotes in his Prose Edda.

Snorri Sturluson often quotes Grímnismál and clearly used it as his source for this information.

Snorri then quotes many skaldic verses which demonstrate this.

In the Skáldskaparmál section of the Prose Edda, Snorri Sturluson quotes a poem by the skald Snæbjörn, which could be considerably older than the version found in Gesta Danorum and Chronicon lethrense.

Snorri then quotes a stanza from Þjóðólfr of Hvinir's Ynglingatal:

Snorri then quotes a stanza from Þjóðólfr of Hvinir's Ynglingatal:

After presenting this story of Anund, Snorri Sturluson quotes Þjóðólfr of Hvinir's Ynglingatal:

The poem goes into detail about the Norse cosmogony and was evidently used extensively as a source document by Snorri Sturluson in the construction of the Prose Edda who quotes it.

Snorri then quotes a relevant verse by the poet Eyvindr skáldaspillir.

In his Edda Snorri Sturluson quotes many stanzas attributed to Bragi Boddason the old ( Bragi Boddason inn gamli ), a court poet who served several Swedish kings, Ragnar Lodbrok, Östen Beli and Björn at Hauge who reigned in the first half of the ninth century.

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.

In Olaf the Holy's saga, Snorri Sturluson quotes Thorgny Lawspeaker on king Björn:

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 ).

Simek states that Hlín is likely simply another name for Frigg, and that Snorri " misunderstood her to be a goddess in her own right in his reading of the Völuspá stanza.

Although he lists her own ancestors as unknown, Snorri writes that Thor and Sif produced a son by the name of Lóriði, who " took after his father ".

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.

Snorri Sturluson in Heimskringla outlines why these sagas are to be taken as being accurate, in reference to given inaccuracies in the literature on his own part, he states: “ that would be mockery and not praise ”.

These include Trollwoman, ( 1948 ), Head Ransom, ( 1948 ), based on a poem that Egil Skallagrimsson composed to save his own head and bleep-Ride, ( 1944 ) taken from the Prose Edda of Snorri Sturlusson.

For events of mid-12th century, Snorri explicitly names the now lost work Hryggjarstykki as his source.

Snorri Sturluson gives an extensive account of Olaf in Heimskringla, ( c. 1230 ), using Oddr Snorrason's saga as his main source.

In contrast, in a concurrently published response, Clive Tolley argues that the term must have originated in historical usage, and as such " it is something of a misrepresentation of the evidence to suggest that Snorri is the main source for the vanir.

Orchard theorizes that, otherwise, Snorri may have had access to a lost source, and that the little information Snorri presents may be derived from the meaning of her name.

Along with Snorri Sturluson's Prose Edda, the Poetic Edda is the most important extant source on Norse mythology and Germanic heroic legends, and from the early 19th century onwards has had a powerful influence on later Scandinavian literatures, not merely through the stories it contains but through the visionary force and dramatic quality of many of the poems.

The only extant source of this myth is Snorri Sturluson's Prose Edda.

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 ...".

In Snorri Sturluson's Haustlöng ( source ) Njörðr is married to the giantess Skaði as part of the compensation provided to her by the Æsir for killing her father, Þjazi.

The work is now lost but was used as a source by later authors, including Snorri Sturluson.

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.

The Skjöldunga saga was used by Snorri Sturluson as a source when he told the story of Aðils ( Eadgils ) and Yrsa.

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 ).

An important source of information about poetic forms in Old Norse is the Prose Edda of Snorri Sturluson.

An immediate source for the Heimskringla of Snorri Sturluson, Fagrskinna is a central text in the genre of kings ' sagas.

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 ).

Snorri Sturluson tells that it was a common saying that Ingjald killed twelve kings by deceiving them that he only wished for peace, and that he thus earned his cognomen Illråde ( ill-ruler or ill-adviser ).

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.

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 ).

According to Snorri, even nature lent a hand, as the day of the battle coincided with a nearly full solar eclipse, as reflected in the description of an ill-fated ' blooded red sun ', which was interpreted as a certain omen of bad things to come.