In Greek mythology, Menon () was a Trojan soldier killed by Leonteus in the Trojan War as detailed by Homer in the Iliad (XII.201). There is also a Trojan king mentioned by the twelfth-century Icelandic sage Snorri Sturluson in his prologue to the Prose Edda. Snorri tells his name is Múnón, or Mennón. It is uncertain whether Snorri is referring to this Menon, the Trojan soldier, or to someone else. According to Snorri, Mennón was one of the twelve kings who held a seat in Troy with Priamos the High King. King Mennón was wedded to the daughter of Priam and queen Hecuba. The daughter's name is Tróán, according to Snorri Sturlason. Mennón and Tróán had a child named Trór, "whom," Snorri states, "we call Thor." In the Norse scaldic tradition, in which Snorri Sturlason is the great sage, yet one of many, so-called euhemerism, explaining how humans have become deified, is a defining feature of the tradition. Thus it is interpolated on account of Norse mythology, that since Mennón is the father of Thor, he should be Oðinn. There are no direct source supporting the claim. High King Priamos is on the other hand regarded as Oðinn. It is obvious though that Oðinn is incarnating in several characters many generations after Troja. This metempsychosis is not just Oðinn, although he is very often the reference-point, in the many sagas where he enters history and shape events. The best known ones are incarnating in different relationship with one another. If erasing the aspect of metempsychosis the Sagas simply doesn't work. It is clear that Snorre Sturluson is applying a sort of euhemerist view, not taking faith in the Norse gods as something other than human; expressing quite som zeal in arguing that the Norse religious traditions were not based on superstition; that learned folks were aware of the international connections and multi-cultural dimension which the abundant saga-literature whow. It was not a problem that Þorr was a Prince of Aethiopia from Bláland, in this incarnation, compared with later periods in which the Saga-literature, the myths etc. have become exotic symbols of nationalism. It is problematic to impose the view that the skalds invented euhemeristic explanations because of the Church and its dogma. Snorri Sturlason pertained to an Norse-gaelic loose federation, resisting, at odds with the powers of feudalist Europe. The Bishops and scholars of Iceland in the Sturlunga Era are