Ynglingatal
- Odin
- Njörðr
- Freyr ( Yngvi - Freyr, according to him, was the ruling dynasty named)
- Fjölnir
- Svegder
- Vanland
- Visbur
- Domalde
- Domar
- Dygve
- Dag ( the way)
- Agne Skjafarbonde
- Erik and Alrik (two brothers )
- Yngve and Alf (two brothers )
- Hugleik
- Jorund (or Eorund ) and Erik
- Ane (or Aun )
- Egil (or Angantyr )
- Ottar Vendelkråka
- Adils ( the Mighty )
- Eystein (or Easts )
- Yngvar ( Ivar the legless, King of Ireland)
- Anund (sometimes Onund or double name bread rolls Anund )
- Ingjald Illråde
- Olof Trätälja - or possibly his son - left the throne in Old Uppsala and went to Norway
- Halfdan vitben ( Halfdan white leg )
- Halfdan
- Gudröd
- Olof Geirstadaalf
- Ragnvald hederhög
Ynglingatal is listed in altskandinavischen meter Kviðuháttr pedigree of the ruler of a royal line, which is called Ynglinger. This legend was the model for the section Ynglingasaga Snorri Sturluson in Heimskringla work.
Origin
The original version is derived from Þjóðólfr Ór Hivni who built his writing on earlier traditions. Þjóðólfr dedicated his work to the otherwise historically unoccupied petty king Ragnvald, a suspected cousin of Harold. Norwegian kings have desired to derive their origin on the Swedish kings of Ynglinger in Old Uppsala to the old gods. Þjóðólfrs seal is thus a propaganda piece for his ruler, which reduces its credibility. In particular, the link with the gods has no scientific benefits today. It may also be noted that many of the events described have already been back several centuries and were transmitted orally.
Dating
The content of the Ynglingatal was debated extensively. For a long time there was a healthy skepticism about the people, which are described in poetry. On the other hand, the dating of the writing around the year 900 was long regarded as fixed.
The Norwegian researchers C. Krag was in the 1990s, the view that the Ynglingatal must have been much later than was previously thought. He based his opinion on a number of anachronisms, which he believed identify, for example, that the author of the Greek four- element theory was already known, but the knowledge of which would be likely to be made only for the 12th century. Also the Euhemerism, according to which the gods had been originally kings is not to accept for the 9th century. Krags perspective found in time as the Swedish National Encyclopedia was written more widely accepted and so this dating has been adopted in the relevant article.
O. Sundquist argues that Krag clear signs of Ynglingatal as place names, personal names and Kennings are not observed, which connects it to the Swedish sealing traditions. Cultural phenomena, such as the king as the guardian of sacred places or the memory of an elite mounted warrior can be traced back to the Vendel. Sundquists conclusion is that Tjordolf composed his works in the 10th century after an existing Swedish tradition.
If this is correct, then the thought Krags reverse to pull off: His " anachronisms " would then prove that the scholars were available much earlier the existing knowledge already on the continent, as previously believed.
Related seal
The Ynglingatal knows you best from about 300 years later entstandenem first part of Snorri Sturluson's Heimskringla, from which, however, is written in prose. The latter is based probably on an oral Next story of the original seal. Snorri's work may be incomplete. He reported that the list of 31 regents and count them on only 27 of these.
The custom built in the 12th century by a Norwegian monk Historia Norwegiæ contains most of the same facts.
Historical source value
In conjunction with other sources, the Ynglingatal has partly a historical value. From the kings of the 6th century the similarities with other texts piling up. For example, one finds some people in the English Beowulf and in French chronicles again. It is noticeable that there are sometimes discrepancies in the order of the ruler between the individual texts. Even in the last sections of the tree there are other details in Icelandic sources.