PREFACE
old, John Loptson of Oddi, the grandson of Sæmund the Wise, took him into fosterage. Snorre resided at Oddi until his twentieth year, and appears to have received an excellent education from his foster father, who was one of the most learned men of that period. How far he may have made use of the manuscripts of Sæmund and Ari, which were preserved at Oddi, it is impossible to say, neither do we know the precise contents of these manuscripts; but it is highly probable that the most important parts of the work, now known under the title of "The Prose Edda," formed a part of them, and that Snorre—who may be regarded as the Scandinavian Euhemerus—merely added a few chapters, in order to render the mythology more conformable to the erroneous notions he appears to have entertained respecting its signification. Be this as it may, the Prose Edda, in its present form, dates from the thirteenth century, and consists of—1. Formali (Fore discourse); or the prologue. 2. Gylfaginning (The deluding of Gylfi). 3. Braga-roedur (Conversations of Bragi). 4. Eptirmali (After discourse); or Epilogue. The Prologue and Epilogue were probably written by Snorre himself, and are nothing more than an absurd syncretism of Hebrew, Greek, Roman, and Scandinavian myths and legends, in which Noah, Priam, Odin, Hector, Thor, Æneas, &c., are jumbled together much in the same manner as in the romances of the Middle Ages. These dissertations, utterly worthless in themselves, have obviously nothing in common with the so-called "Prose Edda," the first part of which, containing fifty-three chapters, forms a complete synopsis of Scandinavian mythology, derived principally from the Poetical Edda.
xii
