Oh, I agree about origins. (That's why I was pointing out that Tolkien borrowed heavily from norse mythology.)
However, the assertion that norse dwarves don't turn to stone in sunlight is false. It is not a confusion with trolls at all.
The statement about the dwarves starting as maggots in ymir's corpse is correct; however, so did the elves. In early traditions the two are used interchangably.
I was pointing out that since this is not the case in the toadyverse, either the dwarves have been distinct from the elves a very long time, or they have a different or mixed mythic heritige.
Oh, that first one's a good reference! I still opine that there's got to be some level of cross-pollination going on, but that's a nice early example, and I could always be wrong.
Also, I have to question whether that's a specific reference to that singular dwarf in that single story. In other words, is it there because it provides necessary resolution under the impetus of narrative causality (thanks again, PTerry!), or is there greater evidence that this a quality that might be considered applicable to
every dwarf?
I know it's a lot to ask for, and you've certainly proven your point to my satisfaction, but seeking to define specific quality of mythological beings that separate them from "random magical dude from random magic land" is a lot like nailing jello, so the more references to this we can find, the stiffer the jello we have to work with (it's still jello, though).
Creatures that live within the earth and away from the sun, turning into stone under it's influence, well it does have some sort of faerie-tale logic to it, I guess, as much as anything ever does, so it certainly could be a thing. Certainly, other mythic beings turn into various substances, often when defeated, so it's hardly a unique element, but my interest is in how important it might be considered to be, to what it means to be a dwarf.
I'm wary of it, though, if it is. The more fluid the definitions become for these beings, the harder it'll be to put them into the game, in a sensible, ordered way. As a modder, my work lives and dies by rational organization, and while it's nice to get things as close to mythological "accuracy" as possible, and it's definitely a goal of mine that I would really like to make a priority, the system will only bear so much chaos.
Weeding is a necessary part of effective gardening, even when you understand that weeds are only weeds because
you decide they don't belong in your garden. It's all arbitrary surgery for the sake of an individual, temporary, aesthetic: With perhaps the exception of honeybees, creation
requires destruction.
So yeah, I'm happy to admit I could be wrong, and have been wrong. I know the choices I make and the philosophy behind them, comes from a single, limited perspective. I also must admit that I'm willing to disregard inconvenient facts, if they lead to greater satisfaction with the result. I just try to "weed" with as much enlightenment as I can muster, because I'd like to create something that can still surprise me.
On to the subject of svartalfar, (and dokkalfar, for that matter)...you're right that they were sometimes used interchangeably with "dvergar", but I just can't agree that they are synonymous with the DF elf. The eddas are even more ambiguous than usual on this point, and there seems to be too much that goes unsaid to guess that ljosalfar and svartalfar/dokkalfar are that closely related.
Also, the Celtic Sidhe are just much more vivid and detailed, and more
important within their own narrative, than the German alfar were in Norse myth (they're kind of "the elves that didn't do anything", and are much upstaged by the Aesir/Vanir and their valkyries, the Jotuns and their monstrous allies, and even the relatively unaligned dwarfs, trolls, and undead, when it comes to supernatural influence ), and taking into consideration the Viking invasion of Ireland and Scotland, one can guess that the Aes Sidhe are partly or entirely the source for the Ljosalfar, if not all alfar groups--and their are a great many shared elements between Norse and Gaelic myth.
I nod to your sensible theory that the names for these beings may only reference the lands in which the beings dwell, and the varied peoples who lived there may just not have been that well known or well defined--or, like the Vans, they may have their own, not always parallel, narrative going on. So much of the original sources have been lost, though, that it's all just guesswork. We could be missing whole libraries of Alfar sagas that every Viking was so well acquainted with that little more needed to be said.