Relevant bibliographies by topics / Snorri Sturluson

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Snorri Sturluson'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 June 2024

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Journal articles on the topic "Snorri Sturluson"

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Hermann, Pernille. "En ny verden set fra udkanten: Europa-forestillinger hos Snorri Sturluson." K&K - Kultur og Klasse 37, no. 108 (August 22, 2009): 24–39. http://dx.doi.org/10.7146/kok.v37i108.21994.

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A New World Seen from the Edge: Snorri Sturluson and Images of Europe:In the beginning of the 13th century, the Icelander Snorri Sturluson wrote the Prose Edda. The prologue to this text describes how the linguistic, political and religious preconditions for Northern Europe were to be found in Asia. Snorri’s perspective was determined by his position in the Christian world, and his work articulates both Christianity’s universality and history’s teleological character. Like other learned people in Medieval Europe, Snorri was guided by his knowledge of the high cultures, Antiquity’s and Christianity’s, and these were decisive for the description he gives of the North. This essay shows how the Nordic countries, positioned on the periphery of the Christian world, through the assimilation of Trojan emigrants and pre-historical Nordic people, were in the Edda assigned a status equivalent to those of the high cultures. Through a cultural translatio, Snorri modified the prevailing centre-periphery division of the world and the view that the North was subordinate to the high cultures.
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Hugus, Frank. "Gylfaginning. Snorri Sturluson , Gottfried Lorenz." Speculum 62, no. 2 (April 1987): 474–76. http://dx.doi.org/10.2307/2855278.

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van Nahl, Jan Alexander. "Jón Viðar Sigurðsson and Sverrir Jakobsson (eds.), Sturla Þórðarson. Skald, Chieftain and Lawmen. The Northern World, 78. Leiden and Boston: Brill, 2017, 291 pp." Mediaevistik 32, no. 1 (January 1, 2020): 448–51. http://dx.doi.org/10.3726/med.2019.01.112.

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Throughout the twentieth century, scholars in Medieval Studies cast Snorri Sturluson (1179–1241) as medieval Iceland’s greatest personage in terms of learning and power. Only recently have some scholars started to throw doubt on Snorri’s ingenuity, and today’s picture of him may thus be considered more multi-faceted than ever. With Snorri no longer outshining his contemporaries, scholarship has turned attention toward other supposed key figures in medieval Iceland. Particular attention has been payed to Sturla Þórðarson (1214–1284), Snorri’s nephew. Celebrating Sturla’s 800th anniversary, in 2014, a conference was held at the University of Iceland, the gathered results of which were later published in The Northern World series. Twenty-two short chapters elaborate on various aspects of Sturla, who is introduced by the editors as “one of Iceland’s most famous medieval politicians and authors” as well as “certainly one of the most significant” historians of thirteenth-century Iceland (p. 1). Consequently, the papers set out “to commemorate Sturla himself, to discuss the diverse body of works attributed to him, and to place them in a wider European context” (p. 7).
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Fjalldal, Magnús. "By Means of Deception: Snorri Sturluson as a Military Strategist." Neophilologus 99, no. 1 (July 9, 2014): 113–23. http://dx.doi.org/10.1007/s11061-014-9407-3.

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Medeiros, Elton Oliveira Souza de. "LASSEN, Annette. Odin på kristent pergament: En teksthistorisk studie. Copenhagen: Museum Tusculanums Forlag, 2011, 447 p." SIGNUM - Revista da ABREM 15, no. 2 (December 18, 2014): 187. http://dx.doi.org/10.21572/2177-7306.2014.v15.n2.10.

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O islandês Snorri Sturluson (c. 1178 – 1241), em sua obra Heimskringla – especificamente no primeiro capítulo, a Ynglinga Saga –, nos descreve que na Ásia, ao leste de Tanakvisl, havia uma região conhecida como Asaland ou Asaheim e cuja capital seria conhecida como Asgard. E lá se encontraria o senhor de tal reino, cercado por doze sacerdotes responsáveis pelos sacrifícios realizados na cidade e em auxiliar seu soberano a executar a justiça. Este poderoso líder era um grande guerreiro que havia viajado por diversas terras, sido tão vitorioso e conquistado tantos reinos, que acreditavam ser impossível derrota-lo. Era versado em magia, podia se comunicar com os mortos, entre outros feitos sobrenaturais. Segundo Sturluson o nome desse líder era Odin, e dele descenderiam muitas linhagens de casas régias e heróis do norte europeu.
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Jakobsson, Ármann. "Skáldið í skriftinni: Snorri Sturluson og "Egils saga". Torfi H. Tulinius." Speculum 81, no. 4 (October 2006): 1266–67. http://dx.doi.org/10.1017/s003871340000498x.

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Poole, Russel. "Snorri Sturluson: Kolloquium anläßlich der 750. Wiederkehr seines Todestages (review)." Parergon 13, no. 2 (1996): 298–300. http://dx.doi.org/10.1353/pgn.1996.0026.

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Jackson, Tatjana N. "“Some call Europe, and some call Eneá”: on the origins of the Old Icelandic learned prehistory." Miscellanea Geographica 23, no. 3 (July 31, 2019): 121–24. http://dx.doi.org/10.2478/mgrsd-2018-0038.

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Abstract By the 12th century, northern territories were fairly well known in practice, but there was an urgent need to explain the state of this region in written form. In most national narratives, there is an evident tendency to emphasise the similarity of local history with a more significant and more authoritative (Roman or sacred) history (Mortensen 2005). This paper deals with a very specific geographical image—“Europe, or Eneá”—that appears on two “textual maps” by an Icelandic historian of the 13th century, Snorri Sturluson, in his Edda, an Icelandic ars poetica (c. 1220), and in his large compendium of the kings’ sagas entitled Heimskringla (c. 1230). The author demonstrates that the toponym Eneá, going back to the ancient hero Aeneas, was formed by Snorri himself as a result of his immersion in the local Icelandic culture and literature, where the Troy story had, by that time, occupied a significant place.
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Medeiros, Elton Oliveira Souza de. "A LINHAGEM PERDIDA DE SCEAF: REFLEXÕES METODOLÓGICAS SOBRE GENEALOGIAS MÍTICO-HISTÓRICAS NA INGLATERRA E ESCANDINÁVIA MEDIEVAL & A TRADUÇÃO DO PRÓLOGO DA EDDA DE SNORRI STURLUSON." SIGNUM - Revista da ABREM 16, no. 3 (December 28, 2015): 46. http://dx.doi.org/10.21572/2177-7306.2015.v16.n3.04.

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Os estudos a respeito de genealogias durante o período medieval muitas vezes acaba por se restringir apenas a área da curiosidade acadêmica, do folclore ou como parte de estudos sobre mitologia. Entretanto, sua importância pode se revelar como uma ferramenta importante para identificarmos elementos que poderiam ser tentativas de construção de identidades nacionais no período. Neste artigo, pretendemos usar o estudo sobre genealogias régias ao redor do Mar do Norte para realizar a crítica a respeito da tendência recorrente em explicar as semelhanças existentes entre elas simplesmente como fruto de uma suposta cultura pangermânica. Além disso, neste trabalho, também trazemos pela primeira vez em língua portuguesa a tradução do prólogo da Edda do islandês Snorri Sturluson, a partir do texto original em nórdico antigo.
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Gulliksen, Øyvind T. "Returning to the Old Country: Bill Holm’s Quest for an Icelandic-American Identity." American Studies in Scandinavia 49, no. 2 (October 31, 2017): 3–25. http://dx.doi.org/10.22439/asca.v49i2.5673.

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This article focuses on the Icelandic-American identity of Bill Holm (1943–2009), American poet and essayist. It explores the twofold identity of an American writer, who was a grandson and a great-grandson of immigrants in the Upper Midwest. Writing from his background in rural and small-town Minnesota, and from his return trips to Iceland, Bill Holm developed what historian Jon Gjerde (1953–2008) referred to as a “complementary identity.” Holm was especially interested in the farmer-poet and worker-intellectual, both in his local Icelandic-American community and in Iceland. As an Icelandic-American writer, Holm had the benefit of using his knowledge of, and his extensive reading of, both Icelandic and American literature in his own experiences and his writing. Both Snorri Sturluson and Walt Whitman providedhim with a useful past.
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Dissertations / Theses on the topic "Snorri Sturluson"

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Pesch, Alexandra. "Brunaold, haugsold, kirjuold : Untersuchungen zu den archäologisch überprüfbaren Assagen in der Heimskringla des Snorri Sturlusson /." Frankfurt am Main : Peter Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb39281952k.

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Snorri, Sturluson Cavalié Ingeborg. ""La Saga des Ynglings" de Snorri Sturluson introduction, traduction, notes et commentaires /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37605901d.

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Piet, Jules. "The Self-Made Gods : euhemerism in the works of Saxo Grammaticus and Snorri Sturluson." Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAG029.

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La Gesta Danorum de Saxo Grammaticus, ainsi que l’Edda et la Heimskringla de Snorri Sturluson, trois des plus importants textes du treizième siècle scandinave, ont recours à l’évhémérisme pour expliquer la religion de leurs ancêtres païens. Cette théorie selon laquelle les dieux païens étaient des imposteurs humains fut l’un des principaux outils des auteurs médiévaux pour traiter des religions païennes. La comparaison de l’oeuvre de Saxo et de celles de Snorri révèle que derrière une apparente similarité, leurs récits évhéméristes servent des visées idéologiques radicalement différentes : Saxo construit l’identité du royaume danois dont il veut affirmer l’indépendance, alors que Snorri produit un discours sur la nature du pouvoir royal, ses limites, et sa transmission. De plus l’étude du corpus médiéval révèle que la méthode évhémériste ne consiste pas seulement en une humanisation des dieux mais aussi en une reconstruction complète de la cosmologie mythique
Saxo Grammaticus’ Gesta Danorum, as well as Snorri’s Edda and Heimskringla, three of the most important texts of 13th century Scandinavia, use euhemerism to explain the religion of their pagan ancestors. This theory, according to which gods were human impostors, was one of the main tools that the medieval authors used to explain pagan religions. A comparison of Saxo’s works with those of Snorri reveals that behind an apparent similarity, their euhemeristic narratives serve radically different ideological agendas: Saxo constructs the identity of the Danish Kingdom, which he wants to depict as an independent kingdom, whereas Snorri produces a discourse on the nature of royal power, its limitations, and its transmission. Furthermore, the study of the medieval corpus reveals that the euhemerist method involves not only a humanization of the gods, but a complete reconstruction of mythic cosmology
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Pins, Cyril de. "Hending og Kenning : les théories linguistiques dans l'Islande médiévale (XII-XIVe siècle) : lecture du codex Wormianus." Paris 7, 2013. http://www.theses.fr/2013PA070067.

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Cette thèse examine les traités contenus dans le Codex Wormianus (vers 1350), la plus importante collection de textes linguistiques en norrois, afin d'étudier les théories linguistiques entre le Xlle et le XIVe siècle, en Islande. Le manuscrit contient l'Edda de Snorri Sturluson (déb. Xllle), un traité poétique en quatre parties traitant de mythologie, de métrique et de la kenning. Quatre traités grammaticaux (Xlle-XIVe) traitent d'écriture, de poésie et de figures. Nous montrons que le norrois devint pour lui-même objet d'analyse à partir de deux questions, celle de l'enseignement et de la conservation de l'art poétique scaldique d'une part, et celle de l'écriture d'autre part. Ces deux questions furent introduites dans l'île après la christianisation, avec l'arrivée de la technique manuscrite et des textes latins. L'altérité du latin offrit l'occasion au norrois de réfléchir sur lui-même, avec originalité d'abord, dans le Premier Traité Grammatical et l'Edda. Mais la confrontation avec le latin fit tomber le norrois sous l'influence du latin et de ses concepts : les derniers textes de la période, le Troisième Traité Grammatical en partie, et surtout le Quatrième Traité Grammatical se donnent à lire comme des traductions-adaptations de Donat, Priscien, Evrard de Béthune et Alexandre de Villedieu, et de leurs gloses. La poésie cessa d'être le point de départ de l'analyse, les scaldes les autorités linguistiques, au profit du clerc latinisant. Ces théories apparaissent comme une tentative de conserver vivants les sons et la tradition poétique du norrois, avant une soumission savante au latin, et demeurent notre seul témoin de la phonétique et de la poétique norroises
This dissertation examins the treatises found in the Codex Wormianus (circa 1350), the most complete collection of linguistic text in Old Norse, in order to analyse the linguistic theories produced in Iceland between tke 12th and the 14th century. This manuscript contains Snorra Edda (13th c. ), ) a four parts poetical treatise dealing with mythology, metrics and kennings. Four grammatical treatises (12th-14`h c. ) deal with writing, poetry and figures. We show that Old Norse became an object of analysis through two questions : the question of the conservation and teaching of the art of scaldic poetry ; and the question of writing. These two questions arose after the Christianization and the introduction of the Latin technique of manuscript writing and texts. The alterity of Latin provided Old Norse with the occasion to reflect upon itself, first with originality, in the First Grammatical Treatise and in the Snorra Edda. But the confrontation with Latin led gradually Old Norse to fall under the influence of Latin and its concepts: the last texts of our period, i. E. Part of the Third Grammatical Treatise (mid. 13th c. ), and especially the Fourth Grammatical Treatise (14th c. ) are translations-adaptations of Donatus, Priscianus, Evrard of Bethune, Alexander of Villedieu, and their glosses. Poety ceased to be the starting point of analysis, and the skalds as linguistic authorities were replaced by the cleric knowing Latin. These theories appear appear as an attempt to keep alive the sounds and poetic tradition of Old Norse, before yielding to the scholar tradition of Latin. They remain our only source to know how Old Norse phonetics and poetics
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Moen, Bente. "Krigarkvinna i det hedniska Norden : En undersökning av två samtida skildringar av sköldmön Ladgerd i den fornnordiska religionen." Thesis, Uppsala universitet, Religionshistoria, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-256042.

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The essay has its beginning in the source material that deal with ancient Norse religion before the people in the Nordic countries became Christian. The fact that there are no contemporary written or authentic sources available that can tell us something about the Norse religion during the Viking age is problematic. Archeological source materials is available, but tend to talk more about power relationships and social status than the old Norse religion and the way people practiced their faith. Medieval Christian writers are a source of knowledge of the Norse religion; however, they can only highlight the Norse religion from a Christian point of view and ways of evaluating the pagan faith, making them less reliable. The written sources of this paper are based on the written by two medieval Christian writers, Saxo Grammaticus and Snorri Sturluson. These sources are among the first to treat the Norse religion process after the introduction of Christianity in Scandinavia. The survey is based on the Saxo Grammaticus history work "Gesta Danorum" as in the ninth book "Ragnar Lodbrok story" portrays the Amazon Ladgerd, the figure which the thesis directs its focus against, and Snorri Sturluson written collection of ”Heimskringla" which deals with Earl Haakon and his patron goddess Torgerd Holgabrud in battle of Hjoerungavaag year 986. The survey is also influenced by the Icelandic poetry from which Saxo Grammaticus' and Snorri Sturluson´s history writing originates. In this essay, I use source criticism and a comparative method to study the relationships between the two sources and the way they depict the Amazon Ladgerd and Torgerd Holgabrud in the historic context. The essay can help to give a better understanding of the Amazon and the role women warriors have had in the ancient Norse religion, which future research can benefit from. With the support from earlier research on the ancient Norse religion, I can show that there is a connection between the two sources Saxo Grammaticus' “Gesta Danorum” and Snorri Sturluson’s "Heimskringla ". Both sources depict the Amazon and women warriors’ role in the ancient Norse religion - based on a Christian world view and feminine ideal. The study shows several similarities between the Amazon Ladgerd and Torgerd Holgabrud, which can indicate that the two women warriors is the same History fairytale figure. The sources lead me on the track by another female, giantess Gerd, which proves Ladgerd´s and Torgerd Holgabrud's real character and origin. Saxo Grammaticus, Snorri Sturluson and the Icelandic poetry depictions of Ladgerd, Torgerd Holgabrud and Gerd is simultaneously a reflection of a pre-Norse ritual, the "blot", and a Norse royal ideology.
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Bäckvall, Maja. "Skriva fel och läsa rätt? : Eddiska dikter i Uppsalaeddan ur ett avsändar- och mottagarperspektiv." Doctoral thesis, Uppsala universitet, Institutionen för nordiska språk, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-197715.

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This dissertation focuses on the eddic poetry in the Codex Upsaliensis DG 11 4to, the Uppsala Edda. The manuscript has long been considered too far removed from the assumed original of the text to be of much use to editors, with the result that it was largely neglected by philologists during the last century. The eddic poetry in DG 11 differs in many instances from the other main manuscripts, and this study aims to examine these variants from the point of view of the 14th century scribe and reader of the manuscript. The dissertation’s framework comes close to what is known as New or Material Philology, but since the focus is more on the abstract than the material sides of the manuscript, the study’s theoretical framework is tentatively called descriptive reception philology. In all, 57 stanzas of eddic poetry are examined. The study does not include variation in names or metrics other than alliteration, which means that 10 stanzas consisting almost entirely of names have been excluded. The remaining 57 stanzas contain 137 variants that DG 11 shares with half or fewer of the other manuscripts. These variants are analysed with the aim of deciding whether they were consciously written by the scribe and to what extent the reader could have understood them. Consciously produced variants are said to belong to the sender witness, and if they were probably understood, they are also placed in the receiver witness. Variants not immediately understood by the readers are called incongruities and need to be reinterpreted in order to become part of the receiver witness. If they cannot be interpreted, they are categorised as actual errors. The analysis shows that the vast majority of deviating variants belong to both the sender and receiver witnesses. There are also indications that the eddic poetry was in part quoted from a different exemplar than the prose, an exemplar containing versions of the poems not otherwise known today. Rather than being regarded as confused and incomprehensible, DG 11’s eddic poetry was accepted as the version known by the manuscript’s contemporary users.

Disputationsspråk är både danska och svenska.

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Cavalié, Ingeborg, and Snorri Sturluson. "La Saga des Ynglings : introduction, traduction, notes et commentaires." Paris 4, 1987. http://www.theses.fr/1987PA040473.

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La saga des Ynglings illustre d'une façon exemplaire la manière dont l'islandais Snorri Sturluson conçoit et entend exercer son métier d'historien en ce début du treizième siècle : l'antiquité scandinave s'y éclaire d'un jour fort original, auquel une puissante composition littéraire donne une expression remarquable tout en conférant au récit le statut d'un travail scientifique exécuté avec rigueur et méthode
Snorri Sturluson's Ynglings' saga is the perfect demonstration of how this Icelandic author sees and intends to ply his historian's trade in the early thirteenth century : Scandinavia’s ancient past is shown in an entirely novel light, its remarkable expressiveness being served by a powerful literary structure which actually contributes to give this work the significance of genuine scientific history
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Palmblad, Paola. "Fornskandinavisk mytologi kontra Hildebrandt : en analys av Johanne Hildebrandts användande av den skandinaviska mytologin i sin trilogi om Valhalla." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-566.

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Uppsatsen är en studie av det sätt på vilket författaren Johanne Hildebrandt har använts sig av den fornskandinaviska mytologin när hon skrivit sin trilogi om Freja och Valhalla. Hon har använt flera karaktärer, myter och beskrivningar från bronsålder, Skandinaviens i allmänhet och Sveriges i synnerhet, och lagt dem som grund för sina böcker. Hon väljer att vinkla boken ur ett feministiskt perspektiv och sätter stort fokus på matriarkatet. Ingen vet säkert hur samhället var uppbyggt för 2700 år sedan, och Hildebrandt såg sin chans att skriva boken ur ett perspektiv där kvinnan och Gudinnan stod i centrum.

Hon har onekligen använt mycket från mytologin. Ju mer påläst man är om fornskandinavisk religion desto mer kopplingar märker man. Hildebrandt har på ett mer eller mindre framträdande sätt lagt in olika likheter och olikheter. Jag har valt att lägga fokus på de tre kvinnorna som givit namn åt de olika böckerna, Freja, Idun och Saga. Freja och Saga är de gudinnor som likar sina förebilder, mytologins Freyja och Sága, mest. Fokus läggs på den starka kvinnan som klarar sig med hjälp av egen vilja och maskin. Hildebrandt har fokuserat på det passionerade och handlingskraftiga hos dessa kvinnor. Idun, som har mytologins Iðunn som grundare, har däremot getts en svagare roll. Idun är undfallande och är mycket osäker på sig själv. Hildebrandt väljer här att lägga fokus på Iduns moderlighet.

Karaktärerna i boken är lättare att översätta till dagens samhälle än hela den struktur samhället i Hildebrandts bok är uppbyggt på. Inget samhälle idag kretsar kring kvinnan vilket ter sig mer som ett önsketänkande från Hildebrandts sida. Böckernas syfte är trots allt att underhålla.

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Lunga, Peter Sigurdson. "The context, purpose, and dissemination of legendary genealogies in northern England and Iceland, c.1120-c.1241." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278065.

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The thesis is a comparative and multidisciplinary study of legendary genealogies in the historical writing of northern England and Iceland c. 1120 – c. 1241. Historical writing was produced in abundance over this period in both areas and the frequent contact between England and Scandinavia, as well as shared use of early medieval insular sources make them especially suitable for comparison. The Viking invasions and settlement in England had a significant impact on English culture, language and literature and changed attitudes to their own legendary past. The Danish conquest of England in the early eleventh-century also brought the insular and Scandinavian worlds closer together, and even after the Norman Conquest in 1066, England and Scandinavia engaged in scholarly and textual exchange The theoretical framework for the thesis combines approaches from religious history, art history, political history, literature history and gender history. The main research questions of the thesis consider the dissemination, development, and purpose of legendary genealogies. The sources are a collection of Durham related manuscripts with illuminations of the pagan god Woden (c. 1120–88) in two historical works De Primo Saxonum Aduentu and De Gestis Regum; Genealogia Regum Anglorum (Rievaulx, 1153x54) by Aelred of Rievaulx; two works attributed to Snorri Sturluson’s Prose Edda (Iceland, 1220s) and Heimskringla (Iceland, 1225x35). Common to the sources is the inclusion of genealogies that stretch from legendary generations to living individuals at the time of writing. Thus, genealogies connected dynasties and civilisations in mutual descent from pagan, Trojan and biblical ancestors. By analysing textual dissemination as well as political contexts, literary patronage and mechanisms in legitimisation of power, the thesis address amalgamations of origin myths, the use and significance euhemerised pagan gods, and female generations in genealogies.
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Wanner, Kevin J. "The distinguished norseman : Snorri Sturluson, the Edda, and the conversion of capital in medieval Scandinavia /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097170.

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Books on the topic "Snorri Sturluson"

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Fix, Hans, ed. Snorri Sturluson. Berlin, Boston: DE GRUYTER, 1998. http://dx.doi.org/10.1515/9783110803983.

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Eskeland, Ivar. Snorri Sturluson: Ein biografi. Oslo: Grøndahl, Dreyer, 1992.

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Beck, Heinrich, Wilhelm Heizmann, and Jan van Nahl, eds. Snorri Sturluson - Historiker, Dichter, Politiker. Berlin, Boston: DE GRUYTER, 2013. http://dx.doi.org/10.1515/9783110336313.

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1179?-1241, Snorri Sturluson, and Baldur Ragnarsson, eds. La edda de Snorri Sturluson. New York: Mondial, 2007.

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1947-, Fix Hans, ed. Snorri Sturluson: Beiträge zu Werk und Rezeption. Berlin: W. de Gruyter, 1998.

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Alois, Wolf, ed. Snorri Sturluson: Kolloquium anlässlich der 750. Wiederkehr seines Todestages. Tübingen: G. Narr, 1993.

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Klingenberg, Heinz. Heidnisches Altertum und nordisches Mittelalter: Strukturbildende Perspektiven des Snorri Sturluson. Freiburg (Breisgau): HochschulVerlag, 2003.

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Sturluson, Snorri. The prose Edda of Snorri Sturluson: Tales from Norse mythology. Berkeley, California: University of California Press, 1992.

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Snorri Sturluson: Le plus grand écrivain islandais du Moyen âge. Bayeux: OREP éd., 2012.

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Snorri Sturluson and the Edda: The conversion of cultural capital in medieval Scandinavia. Toronto: University of Toronto Press, 2008.

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Book chapters on the topic "Snorri Sturluson"

1

Böldl, Klaus. "Snorri Sturluson." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_21654-1.

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Schier, Kurt, and Klaus Böldl. "Snorri Sturluson: Edda." In Kindlers Literatur Lexikon (KLL), 1–3. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_21655-1.

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Böldl, Klaus. "Snorri Sturluson: Heimskringla." In Kindlers Literatur Lexikon (KLL), 1–4. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_21656-1.

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Bagge, Sverre Håkon. "Snorri Sturluson (1179–1241)." In History from Loss, 36–41. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003127499-5.

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Clunies Ross, Margaret. "Snorri Sturluson and the Construction of Norse Mythography." In Writing Down the Myths, 201–21. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.cursor-eb.1.100853.

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Lassen, Annette. "The Early Scholarly Reception of Vǫluspá from Snorri Sturluson to Árni Magnússon." In Acta Scandinavica, 3–22. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.as-eb.1.100820.

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Clunies Ross, Margaret. "2.2.2. The Reception in Skaldic Poetry and Snorri Sturluson’s Skáldskaparmál." In The Pre-Christian Religions of the North, 149–58. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.pcrn-eb.5.115251.

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"6. Snorri Sturluson." In Classic Writings on Poetry, 107–14. Columbia University Press, 2005. http://dx.doi.org/10.7312/harm12370-006.

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"2. Snorra saga Sturlusonar: A Short Biography of Snorri Sturluson." In Snorri Sturluson and the Edda. Toronto: University of Toronto Press, 2008. http://dx.doi.org/10.3138/9781442689152-003.

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"Servatius, Hl.,–Snorri, Sturluson." In Schinden, Schinder - Sublimierung, 601–800. De Gruyter, 2007. http://dx.doi.org/10.1515/9783110921717.301.

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