Source citation ledger
Gylfaginning
Snorri Sturluson
manuscript · c. 1220
Snorri Sturluson, Gylfaginning, in the Prose Edda.
Prose Edda
Used for Huginn and Muninn, Yggdrasil, and Odin’s household as Snorri presents them.
These are separate Atlas meetings that cite this source. Citation is not proof.
Norse tradition
In Norse tradition Odin keeps two ravens, Huginn and Muninn, who fly the world and return with news. The bird is a working companion of that god, not a generic emblem of wisdom.
from Snorri Sturluson · Gylfaginning, c. 1220
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Raven appears in Norse tradition.
Snorri’s Gylfaginning places ravens in Odin’s household. The appearance is literary and medieval.
from Snorri Sturluson · Gylfaginning, c. 1220
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Odin belongs to Norse tradition.
Odin is a central figure of the Norse narrative world as Snorri organizes it for a later audience.
from Snorri Sturluson · Gylfaginning, c. 1220
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Odin is associated with Knowledge.
Snorri’s Odin sends Huginn (“thought”) and Muninn (“memory”) to gather news. The knowledge is reconnaissance, not a modern idea of inner wisdom.
from Snorri Sturluson · Gylfaginning, c. 1220
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Odin is associated with Death.
Snorri’s Odin receives the slain and is concerned with the dead of battle. That is a war-god’s economy of death, not a generic grim reaper.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri describes the ash Yggdrasil as the world-tree among whose roots the gods hold court. Odin’s name is later tied to that tree; the pairing is Norse, not a universal axis.
from Snorri Sturluson · Gylfaginning, c. 1220
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Odin is associated with Prophecy.
Snorri’s frame includes questions about the world’s course and ending. Odin’s hunger for news is not the same as a Greek oracle’s seated answer.
from Snorri Sturluson · Gylfaginning, c. 1220
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Tree appears in Norse tradition.
Snorri’s Yggdrasil is an ash that stands among the worlds. It is a Norse picture of a tree, not a generic world-axis imported from elsewhere in this record.
from Snorri Sturluson · Gylfaginning, c. 1220
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Tree is associated with Three.
Snorri gives Yggdrasil three roots reaching toward different worlds. The three is a structural count in that prose, not the Greek Moirai.
from Snorri Sturluson · Gylfaginning, c. 1220
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Tree is associated with Underworld.
One of Yggdrasil’s roots, in Snorri, reaches toward the dead. The below is a Norse below.
from Snorri Sturluson · Gylfaginning, c. 1220
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Tree is associated with Death.
The world-tree stands over wells and the dead as Snorri arranges them. The tree is not itself a tomb.
from Snorri Sturluson · Gylfaginning, c. 1220
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Norse tradition is connected to Fate.
Snorri’s questions about the world’s ending treat some outcomes as already shaped. Norse fate-talk is not the Moirai and not a natal chart.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri names one of Odin’s ravens Muninn, Memory. The memory is a scout that might not return, not a modern psychology.
from Snorri Sturluson · Gylfaginning, c. 1220
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Memory is associated with Raven.
Huginn and Muninn are ravens with jobs in thought and memory. The bird is the vehicle of that Norse household, not a folk omen of death.
from Snorri Sturluson · Gylfaginning, c. 1220
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Memory is connected to Knowledge.
What is remembered can be used as knowledge. Forgetting is the risk Snorri’s Odin names when he worries Muninn might not come back.
from Snorri Sturluson · Gylfaginning, c. 1220
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Well appears in Norse tradition.
Snorri places wells at the roots of Yggdrasil. The wells are a Norse mythic hydrology.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri’s ash stands over wells. The pairing is that prose’s architecture, not a universal tree-and-spring.
from Snorri Sturluson · Gylfaginning, c. 1220
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Well is associated with Knowledge.
Snorri’s Mímisbrunnr is a well of wisdom won at a cost. The knowledge is a Norse drink, not a Hermetic treatise.
from Snorri Sturluson · Gylfaginning, c. 1220
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Odin is associated with Memory.
Muninn is Memory in Snorri’s household of ravens. The memory is a scout.
from Snorri Sturluson · Gylfaginning, c. 1220
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Knowledge is connected to Memory.
What cannot be remembered cannot be used as knowledge. Snorri’s worry about Muninn is one local picture of that risk.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri’s Gylfaginning names three Norns at Urðarbrunnr who allot fate. The triplicity is Norse mythic allotment, not Pausanias’s Greek cult report and not Yggdrasil’s three roots.
from Snorri Sturluson · Gylfaginning, c. 1220
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Norn appears in Norse tradition.
Snorri’s Gylfaginning places named Norns at Urðarbrunnr who shape fate. Norse mythic fate-women at the well, not a fairy class borrowed from elsewhere.
from Snorri Sturluson · Gylfaginning, c. 1220
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Yggdrasil appears in Norse tradition.
Snorri’s Gylfaginning presents Yggdrasil as the ash that stands among the worlds, with roots toward the living and the dead. A named Norse cosmology-tree, not a generic world-axis imported from elsewhere.
from Snorri Sturluson · Gylfaginning, c. 1220
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Valhalla appears in Norse tradition.
Snorri’s Gylfaginning describes Valhöll as the hall of the slain. A Norse named hall, not Elysium and not a Christian paradise under another roof.
from Snorri Sturluson · Gylfaginning, c. 1220
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Mjolnir appears in Norse tradition.
Snorri’s Gylfaginning names Mjöllnir as Thor’s hammer, a striking-tool of the Norse gods’ household. A named Norse weapon, not a carpenter’s hammer and not every thunder-weapon.
from Snorri Sturluson · Gylfaginning, c. 1220
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Asgard appears in Norse tradition.
Snorri’s Gylfaginning presents Ásgarðr as the enclosed home of the Æsir. A named Norse cosmology-place, attested in that prose, not Valhalla the hall and not Olympus under another spelling.
from Snorri Sturluson · Gylfaginning, c. 1220
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Niflheim appears in Norse tradition.
Snorri’s Gylfaginning presents Niflheimr as the mist-world of ice, a named cold region of Norse cosmology. Attested in that prose, not Hel as a person and not Christian hell.
from Snorri Sturluson · Gylfaginning, c. 1220
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Gungnir appears in Norse tradition.
Snorri’s Gylfaginning names Gungnir as Odin’s spear, carried toward Vígríðr at the last battle. A named Norse weapon attested in that prose, not Mjolnir the hammer and not a generic staff.
from Snorri Sturluson · Gylfaginning, c. 1220
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Gjallarhorn appears in Norse tradition.
Snorri’s Gylfaginning gives Heimdall the Gjallarhorn that will be blown at the world’s ending. A named Norse horn in that prose, not a drinking-horn slogan and not cornucopia.
from Snorri Sturluson · Gylfaginning, c. 1220
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Draupnir appears in Norse tradition.
Snorri’s Gylfaginning places Draupnir, the dripping gold ring, on Baldr’s pyre. A named multiplying ring of that prose, not Andvaranaut and not the generic ring node.
from Snorri Sturluson · Gylfaginning, c. 1220
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Skidbladnir appears in Norse tradition.
Snorri’s Gylfaginning describes Skíðblaðnir as the ship that can be folded like a cloth. A named Norse ship of that cosmology, not Naglfar the nail-ship.
from Snorri Sturluson · Gylfaginning, c. 1220
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Megingjord appears in Norse tradition.
Snorri’s Gylfaginning lists Megingjörð among Thor’s three special possessions, the belt that doubles his strength. A named belt of that prose, not Mjolnir restated and not a generic girdle.
from Snorri Sturluson · Gylfaginning, c. 1220
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Gleipnir appears in Norse tradition.
Snorri’s Gylfaginning names Gleipnir as the soft binding that holds Fenrir. A named fetter of that prose, not a generic knot and not every later magic-cord.
from Snorri Sturluson · Gylfaginning, c. 1220
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Naglfar appears in Norse tradition.
Snorri’s Gylfaginning has Naglfar, the ship of nails, loose at Ragnarök. A named doom-ship of that prose, not Skíðblaðnir the folding ship.
from Snorri Sturluson · Gylfaginning, c. 1220
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Jarngreipr appears in Norse tradition.
Snorri’s Gylfaginning lists Járngreipr, the iron gloves, with Mjolnir and Megingjörð as Thor’s gear. Named gloves of that prose, not the hammer restated.
from Snorri Sturluson · Gylfaginning, c. 1220
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Hringhorni appears in Norse tradition.
Gylfaginning names Hringhorni as Baldr’s ship, launched at his funeral. A named funeral-vessel in that prose, not Naglfar, not Skidbladnir, and not Prydwen.
from Snorri Sturluson · Gylfaginning, c. 1220
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Óðrerir appears in Norse tradition.
Gylfaginning tells the mead of poetry with Óðrerir as the named vat. A named mead-kettle in that prose, not a generic cauldron, not Grotti, and not the Sampo.
from Snorri Sturluson · Gylfaginning, c. 1220
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Hliðskjálf appears in Norse tradition.
Gylfaginning names Hliðskjálf as the high-seat from which other worlds can be seen. A named seat-object in that prose, not the Siege Perilous and not the Round Table.
from Snorri Sturluson · Gylfaginning, c. 1220
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Mistletoe appears in Norse tradition.
Snorri’s Gylfaginning has Höðr strike Baldr with a mistletoe dart. A named plant in that Norse death-tale, not Pliny’s Druid cutting, and not Mistilteinn the later sword.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri’s Gylfaginning names Gungnir as Odin’s spear. A named weapon of that god in the prose, not Mjolnir, and not a generic staff.
from Snorri Sturluson · Gylfaginning, c. 1220
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Snorri’s Gylfaginning names Draupnir as Odin’s dripping gold ring. A named ring of that god, not Andvaranaut, and not a generic ring.
from Snorri Sturluson · Gylfaginning, c. 1220
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Hliðskjálf is sacred to Odin.
Snorri’s Gylfaginning names Hliðskjálf as the high seat from which Odin looks over the worlds. A named seat of that god, not a generic throne, and not Valhalla as a hall-dump.
from Snorri Sturluson · Gylfaginning, c. 1220
sacred to · sourced · documented