Teutonic Mythology: Gods and Goddesses of the Northland, Vol. 2

by Viktor Rydberg

(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 Grimnersmal strophe chose in order to designate him in such a manner that he could be recognised, namely, Midvitnir, "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 recognised, 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, Svidurr.

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. Svíthiód var kallat af nafni Svidurs.

(4) While Odin, in the guise of this race-hero, plays his part in the mountain in the abode of Sokmimer, a person arrives at the entrance of the halls of this giant. This person, Svegdir (Svigdir), is in the sagas called the race-hero of the Swedes, and after him they have called Svithiod geiri Svigdis. Odin, who acted Svidurr's part, has also been called Svigdir, Svegdir.

Svigdir is an epithet, and means "the champion drinker" (Anglo-Saxon swig: to drink deep draughts). "The champion drinker" is accordingly on his way to the "Mead-wolf," while Odin is in his abode. All goes to show that the event belongs to the domain of the mead-myth.

Accordingly, the situation is this: A pretended race-hero and namer of Svithiod is in the abode of Sokmimer, while a person who, from a mythological standpoint, is the real race-hero and namer of Svithiod is on his way to Sokmimer's abode and about to enter. The myth could not have conceived the matter in this way, unless the pretended race-hero was believed to act the part of the real one. The arrival of the real one makes Odin's position, which was already full of peril, still more dangerous, and threatens him with discovery and its consequences.

(5) If Odin appeared in the part of a "champion drinker," he was compelled to drink much in Sokmimer's halls in order to maintain his part, and this, too, must have added to the danger of his position.

(6) Still the prudent Asa-father seems to have observed some degree of caution, in order that his plans might not be frustrated by the real Svigdir. That which happens gives the strongest support to this supposition, which in itself is very probable. Sokmimer's doorkeeper keeps watch in the darkness outside. When he discovers the approach of Svigdir, he goes to meet him and informs him that Odin is inside. Consequently the doorkeeper knows that Svidurr is Odin, who is unknown to all those within excepting to Odin himself. This and what follows seems to show positively that the wise Odin and the cunning dwarf act upon a settled plan. It may be delusion or reality, but Svigdir sees the mountain door open to the illuminated giant-hall, and the information that Odin is within (the dwarf may or may not have added that Odin pretends to be Svigdir) causes him, the "proud one," "of noble race," the kinsman of Dulsi (epithet of Mundilfore, see No. 83), to rush with all his might after the dwarf against the real or apparent door, and the result is that the dwarf succeeded in "deceiving" him (he velti Svegder), so that he never more was seen.

This is what we learn from the strophes in Grimnersmal and Ynglingatal, with the prose text of the latter. If we now compare this with what Havamál and Eyvind relates, we get the following parallels:

Havamál and Eyvind.	The strophes about Sökkmimir.
Odin visits inn aldna iotum (Surtr and his race).	Odin visits inn aldna iotun (Sökkmimir and his race).
Odin's purpose is to deceive the old giant. In his abode is found a kinsman, who is in possession of the skaldic mead (Suttung-Fjalar).	Odin's purpose is to deceive the old giant. In his abode is found a kinsman who is in possession of the skaldic mead (Midvitnir).
Odin appears in the guise of Gunlad's wooer, who, if he is named, is called Sumbl (sumbl = a drink, a feast).	Odin appears as Svidurr-Svigdir. Svigdir means the champion drinker.
Odin became drunk.	Odin must have drunk much, since he appears among the giants as one acting the part of a "champion drinker."
A catastrophe occurs causing Gunnlöd to bewail the death of a kinsman.	A catastrophe occurs causing Odin to slay Midvitnir's son.