The sons of Bor then constructed Asgard ( to be identified with Troy, Snorri insists in section 9 ) as a home for the Æsir, who were divinities.

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 ).

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

First it tells about the Æsir and Ymir, then comes the poetic diction section with the poetic names of many things and lastly a poem called the List of Meters which Snorri composed about King Hakon and Duke Skuli.

Snorri then gives examples from skaldic verse where these names are used as general terms for ' lord ' or ' ruler '.

Snorri then quotes many skaldic verses which demonstrate this.

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

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

If this list is correct in giving Odin a son named Nep, and if that Nep is identical to the father of Nanna mentioned by Snorri, then Nanna would also be Baldur's niece.

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

Snorri then cites the poem Háleygjatal by a Norwegian skald named Eyvindr skáldaspillir:

Snorri continues that, upon arrival in Vanaheimr, Hœnir was immediately made chief and Mímir often gave him good counsel.

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 ".

Völuspá, the first poem of the work, mentions many of the features and characters of Asgard portrayed by Snorri, such as Yggdrasil and Iðavöllr.

Snorri Sturluson clearly distinguishes the god Bragi from the mortal skald Bragi Boddason whom he often mentions separately.

In the Prose Edda, written in the 13th century by Snorri Sturluson, valkyries are first mentioned in chapter 36 of the book Gylfaginning, where the enthroned figure of High informs Gangleri ( King Gylfi in disguise ) of the activities of the valkyries and mentions a few goddesses.

In Gylfaginning, Snorri mentions the high seat on four occasions.

The Skáldskaparmál, in which Snorri relates the fight between Thor and Hrungnir, mentions a very different cause, and Þjóðólfr of Hvinir's Haustlöng only describes the fight without giving the reason for it.

In the prologue to the Edda Snorri also mentions sons of Odin who ruled among the continental Angles and Saxons and provides information about their descendants that is identical or very close to traditions recorded in the Anglo-Saxon Chronicle.

In Snorri Sturluson's Ynglinga saga, a part of the Heimskringla, he mentions the tradition of Halga, Eadgils and Yrsa, and he based his account on the Skjöldunga saga ( he had access to the now lost original version ).

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.

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.

Scholars have debated as to what extent Snorri's account of Ymir is an attempt to synthesize a coherent narrative for the purpose of the Prose Edda and to what extent Snorri drew from traditional material outside of the corpus that he cites.

The Temple at Uppsala was a religious center in Norse paganism once located at what is now Gamla Uppsala ( Swedish " Old Uppsala "), Sweden attested in Adam of Bremen's 11th century work Gesta Hammaburgensis ecclesiae pontificum and in Heimskringla, written by Snorri Sturluson in the 13th century.

In chapter 5, Snorri asserts that the æsir settled in what is now Sweden and built various temples.

While some scholars have praised Rydberg's method, still others have commented on what they see as fundamental flaws in his methodology, objecting to any systematization of the mythology including the one imposed by Snorri Sturlusson, believing it artificial.

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.

Snorri quips: " There is a huge crowd there, and there will be many more still ...." ( Section 39 ).

Snorri quotes his own source saying: " The sun will go black, earth sink in the sea, heaven be stripped of its bright stars ;...." ( Section 56 ).

By the time of the Ynglinga Saga, Snorri had developed his concept of Asgard further, although the differences might be accounted for by his sources.

It can be argued that Snorri used this narrative device as a means of being able to safely document a vanishing and largely oral tradition within a Christian context.

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.

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:

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

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.

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.

As such it might be identical to the Svartálfheim mentioned in the Prose Edda by Snorri Sturluson ; as svartálfar ( black-elves ) are generally thought by scholars to be a synonym used only by Snorri for dvergar ( dwarves ).

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 the pseudo-historical genealogy of Odin's ancestors in the introduction to Snorri Sturluson's Prose Edda, a certain Athra is said to be he " whom we call Annar ".

It can already be found in the form Eikundarsund in the Norse saga of Olav the Holy, written by Icelandic author Snorri Sturlasson in the 13th century.

Other parts of the extensive work of Snorri Sturluson ( and other saga writers ) may however be considered valid references for finding elements of the ancient history of Scandinavian people and their religious customs and beliefs.

While in Vínland, the couple had a son who they named Snorri Thorfinnsson, who is the first European reported to be born in the Western Hemisphere.