The prose introduction to Lokasenna and Snorri's list of kennings state that Ægir is also known as Gymir, who is Gerðr's father, but this is evidently an erroneous interpretation of kennings in which different giant-names are used interchangeably.

Andy Orchard comments " Snorri's etymologizing interpretation is scarcely profound, and may imply that he had no access to further material " and notes that references to Vör are otherwise rare.

In 2010 Rudolf Simek, building on an analysis by Lotte Motz, argued that vanir was originally nothing more than a general term for deities like æsir, and that its employment as a distinct group of deities was Snorri's invention, and the Vanir are therefore " a figment of imagination from the 13th to 20th centuries ".

The historians of mid-19th century put great trust in the factual truth of Snorri's narrative, as well as other old Norse sagas.

Heyerdahl accepted Snorri's story as literal truth, and believed that a chieftain led his people in a migration from the east, westward and northward through Saxony, to Fyn in Denmark, and eventually settling in Sweden.

The third mention made of Hliðskjálf is during Snorri's recounting of the wooing of Gerd, quoted by him from Skírnismál.

Snorri's knowledge of Níðhöggr seems to come from two of the Eddic poems: Grímnismál and Völuspá.

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.

Due to his absence in other relevant mythological texts, numerous scholars have argued that Baugi either comes from a source that is not extant today or was an invention of Snorri's, accidental or intentional.

The most popular version of the creation of Mjölnir myth, found in Skáldskaparmál from Snorri's Edda, is as follows.

Snorri's works covers the history of the Norwegian kings from the mythical prehistoric age until the year 1177, with the death of the pretender Eystein Meyla.

They are immediately set upon by a gang of giants from the cave of Geirrod, but Thor and Thjalfi ( Þjálfi ) quickly put them to flight ( although in Snorri's version of the tale Þjálfi is replaced with Loki ).

Tyr, Höd, and Bragi are conspicuously absent from this list, one reason to believe it is not from Snorri's hand.

Snorri's Ynglinga Saga relates that after the giantess Skaði broke off her marriage with Njörd, she " married afterwards Odin, and had many sons by him, of whom one was called Sæming " from whom Jarl Hákon claimed descent.

Eric's death seems to be a misunderstanding on Snorri's part due to an influence from the succeeding kings ( see also the other sources below ):

To what extent Snorri's presentation is poetic creation only remains unclear.

The Prose Edda, sometimes referred to as the Younger Edda or Snorri's Edda is an Icelandic manual of poetics which also contains many mythological stories.

Like Snorri's Hel, she is terrifying to in appearance, black or dark in colour, usually naked, adorned with severed heads or arms or the corpses of children, her lips smeared with blood.

Davidson concludes that, in these examples, " here we have the fierce destructive side of death, with a strong emphasis on its physical horrors, so perhaps we should not assume that the gruesome figure of Hel is wholly Snorri's literary invention.

John Lindow states that most details about Hel, as a figure, are not found outside of Snorri's writing in Gylfaginning, and says that when older skaldic poetry " says that people are ' in ' rather than ' with ' Hel, we are clearly dealing with a place rather than a person, and this is assumed to be the older conception ," that the noun and place Hel likely originally simply meant " grave ," and that " the personification came later.

The composition of the sagas is Snorri's.

These historians pointed out that Snorri's work had been written several centuries after most of the events it describes.

In Norway, the historian Edvard Bull famously proclaimed that " we have to give up all illusions that Snorri's mighty epic bears any deeper resemblance to what actually happened " in the time it describes.

Sif is introduced in chapter three of the Prologue section of the Prose Edda ; Snorri's euhemerized account of the origins of Viking mythology.

Andy Orchard and Rudolf Simek state that, as Snotra is otherwise unattested outside of the Prose Edda, that Snotra may be an invention of Snorri's.

Snorri's descriptions of Hel in the Prose Edda are not corroborated outside of Baldrs draumar, which does not appear in the original Codex Regius but is a later addition often included with modern editions of the Poetic Edda.

Many of the poems are quoted in Snorri's Edda but usually only in bits and pieces.

This is explicitly stated only in Snorri's Prose Edda.

R. D. Fulk notes that Snorri's Prose Edda account " conflicts with the poetic version, as the Edda presents a Noah-like figure, while the latter has Bergelmir laid ( lagiðr ) in the lúðr, implying he is an infant, as in the Scyld story.

Baugi is attested to in Skáldskaparmál in Snorri's Prose Edda, and does not appear in other texts.

The first who mentions the Fast of Esther is Rabbi Achai Gaon ( Acha of Shabcha ) ( 8th century CE ) in She ' iltot 4 ; the reason there given for its institution is based on an interpretation of, and Talmud Megillah 2a: " The 13th was the time of gathering ", which gathering is explained to have had also the purpose of public prayer and fasting.

The origin of the notion of synderesis as presented here can be traced, on the one hand, to the Commentary on Ezechiel by Saint Jerome ( A. D. 347-419 ), where syntéresin ( συντήρησιν ) is mentioned among the powers of the soul and is described as the spark of conscience ( scintilla conscientiae ) and, on the other, to the interpretation of Jerome's text given, in the 13th Century, by Albert the Great and Thomas Aquinas in the light of Aristotelian psychology and ethics.

The Spirituals, who in the 13th century were led by the Joachimist Peter Olivi, adopted extremist positions that eventually discredited the notion of apostolic poverty and led to condemnation by Pope John XXII of their interpretation of it.

In the 13th century, a Cabalist group from France succeeded, through geometric interpretation, in dividing the entire Hebrew alphabet into an order using the Seed of Life.

An interpretation of papal tithe records suggests that Kentwell was owned by a person called Galleus from 1145 to 1148 ; and there are references in Church papers to a " De Kentewell " family, including one Sir Gilbert de Kentewell, in the 13th century.

Others suggest the alphabet was developed in central Egypt during the 15th century BC for or by Semitic workers, but only one of these early writings has been deciphered and their exact nature remains open to interpretation.

This is the interpretation given in the fourth century by Saint Ambrose, Saint Ephraem of Syria and Saint Augustine.

Although Anabaptists began with the Radical Reformers in the 16th century, certain people and groups may still legitimately be considered their forerunners due to a similar approach to the interpretation and application of the Bible.

The 11th century date is due to scholars who argue that, rather than transcription of the tale from the oral tradition by a literate monk, Beowulf reflects an original interpretation of the story by the poet.

The original interpretation of brochs, favoured by nineteenth century antiquarians, was that they were defensive structures, places of refuge for the community and their livestock.

Although current trends show substantial competition from alternative interpretations, throughout much of the twentieth century the Copenhagen interpretation had strong acceptance among physicists.

The Chinese tradition since the Jin Dynasty ( 3rd century AD ) that emperors of one dynasty would sponsor the writing of the official history of the immediately preceding dynasty has been cited in favor of an ethnically inclusive interpretation of history.

John Thomas believed that scripture, as God's word, did not support a multiplicity of differing beliefs, and challenged the leaders to continue with the process of restoring first century Christian beliefs and correct interpretation through a process of debate.

* The atonement: The majority Christian interpretation of the Anselmian-Calvinist doctrine of the atonement as penal substitution has been criticized in mainstream Christianity since the 19th century, resulting in increasing rejection of traditional penal substitution.

Should new methods of Biblical analysis, developed in the late 19th century, be embraced in the study and interpretation of the Bible?

This focus on character and internal struggle continued into the 20th century, when criticism branched in several directions, discussed in context and interpretation below.

In the late 19th century the major debates were between fundamentalist Calvinists and theological liberals, who rejected a literal interpretation of the Bible.

Galahad and the interpretation of the Grail involving him were picked up in the 15th century by Sir Thomas Malory in Le Morte d ' Arthur, and remain popular today.

A 19th century interpretation of the event by Carl Theodor von Piloty.

This is the interpretation offered by William of Tyre, who was firmly placed in the " noble " camp, and his view was taken up by subsequent historians ; in the 20th century, Marshall W. Baldwin, Steven Runciman, and Hans E. Mayer favoured this interpretation.

19th century American individualist anarchists based their economics on the LTV, with their particular interpretation of it being called " Cost the limit of price ".

Although numerous political references to the " Wizard " appeared early in the 20th century, it was in a scholarly article by Henry Littlefield, an upstate New York high school history teacher, published in 1964 that there appeared the first full-fledged interpretation of the novel as an extended political allegory of the politics and characters of the 1890s.

Christiaan Huygens published a book on the subject in 1657 and in the 19th century a big work was done by Laplace in what can be considered today as the classic interpretation.

Postmodernist ideas in philosophy and the analysis of culture and society expanded the importance of critical theory and has been the point of departure for works of literature, architecture, and design, as well as being visible in marketing / business and the interpretation of history, law and culture, starting in the late 20th century.

In the Early Christian Church, the presumed fact was that the Septuagint was translated by Jews before the era of Christ, and that the Septuagint at certain places gives itself more to a christological interpretation than ( say, 2nd century ) Hebrew texts, was taken as evidence, that " Jews " had changed the Hebrew text in a way that made them less christological.

Gravity, interpreted as an innate attraction between every pair of particles of matter, was an occult quality in the same sense as the scholastics ' " tendency to fall " had been .... By the mid eighteenth century that interpretation had been almost universally accepted, and the result was a genuine reversion ( which is not the same as a retrogression ) to a scholastic standard.

The Negau helmet inscription ( 2nd century ..) may actually record the earliest form, teiva, but this interpretation is tentative.