Chapters 44-95 - Germanic Mythology

Eyvind Skaldaspillir states, as we have seen, that Surt's abode is in dales down in
the deep. From an expression in Ynglingasaga's strophe we must draw the conclusion that
its author, in harmony with this, conceived the abyss where Surt's race dwelt as regions to
which the light of day never comes. Sökkmimir's doorkeeper, one of whose tasks it was
to take notice of the wayfarers who approached, is a day-shy dwarf (dagskjarr
salvörðuður; in regard to dwarfs that shun the light of day, see Alvíssmál). Darkness
therefore broods over this region, but in the abode of the fire-giant it is light (the hall is
bjartur).
I now return to the episodes in the mead-myth under discussion to recapitulate in
brief the proofs and results. If we for a moment should assume that the main source,
namely, the Hávamál strophes, together with Eyvind's half strophe, were lost, and that the
only remaining evidences were Grímnismál 50 and Ynglingatal 2, together with the prose
text in Ynglingasaga, then an analysis of these would lead to the following result:
(1) Grímnismál 50 and Ynglingatal 2 should be compared with each other. The
reasons for assuming them to be intrinsically connected are the following:
(a) Both contain the epithet Sökkmimir, which occurs nowhere else.
(b) Both describe a primeval giant, who is designated by this epithet as chief and
lord of a giant race gathered around him.
(c) Both refer the events described to the same locality: the one tells what
occurred in the halls of Sökkmimir; the other narrates an episode which occurred outside
of the door of Sökkmimir's giant abode.
(d) The one shows that Sökkmimir is identical with Durnir (Durinn); the other
mentions Miðvitnir as one of Sökkmimir's subjects. Miðvitnir (Mjöðvitnir), according to
Völuspá, was created by Durinn.
(e) Both describe events occurring while Odin is inside at Sökkmimir's.
(f) The one mentions Sviðurr, the other Svegðir. Mythologically, the two names
refer to each other.
(2) To the giant group which Odin visits in the abode of Sökkmimir belongs the
giant who captured the famous mead which Odin is anxious to secure. This appears from
the epithet which the author of the Grímnismál strophe chose in order to designate him in
such a manner that he could be recognized, namely, Miðvitnir, "the mead-wolf," an
epithet which explains why the mead-thirsty Odin made his journey to this race hostile to
the gods.
(3) That Odin did not venture, or did not think it desirable in connection with the
purpose of his visit, to appear in his own name and in a guise easily recognized, is
evident from the fact that he "disguised" himself, "acted the hypocrite" (dulda), in the
presence of the giant, and appeared as another mythic person, Sviðurr.
This mythic person has been handed down in the traditions as the one who gave
the name to Svithiod, and as a race-hero of the Swedes. Svíþjóð var kallað af nafni
Sviðurs.
(4) While Odin, in the guise of this race-hero, plays his part in the mountain in the
abode of Sökkmimir, a person arrives at the entrance of the halls of this giant. This
person, Svegðir (Svigðir), is in the sagas called the race-hero of the Swedes, and after