Eyvind Skaldaspiller 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 herewith, conceived the abyss where Surt's race dwelt as regions to which the light of day never comes. Sokmimer's doorkeeper, one of whose tasks it was to take notice of the wayfarers who approached, is a day-shy dwarf (dagskjarr salvordudr; in regard to dwarfs that shun the light of day, see Alvissmal). Darkness therefore broods over this region, but in the abode of the fire-giant it is light (the hall is bjartr).
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 Havamál strophes, together with Eyvind's half strophe, were lost, and that the only remaining evidences were Grimnersmal (50) and Ynglingatal (15), together with the prose text in Ynglingasaga, then an analysis of these would lead to the following result:
(1) Grimnersmal (50) and Ynglingatal (15) 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 Sokmimer's giant abode.
(d) The one shows that Sokmimer is identical with Durnir (Durin); the other mentions Midvitnir as one of Sokmimer's subjects. Midvitnir (Mjódvitnir), according to Völuspa, was created by Durinn.
(e) Both describe events occurring while Odin is inside at Sokmimer's.
(f) The one mentions Svidurr, the other Svegdir. Mythologically, the two names refer to each other.