28. The Hauksbok version omits all of stanzas 28–34, stanza 27 being there followed by stanzas 40 and 41. Regius indicates stanzas 28 and 29 as a single stanza. Bugge puts stanza 28 after stanza 22, as the second stanza of his reconstructed poem. The Volva here addresses Othin directly, intimating that, although he has not told her, she knows why he has come to her, and what he has already suffered in his search for knowledge regarding his doom. Her reiterated “would you know yet more?” seems to mean: “I have proved my wisdom by telling of the past and of your own secrets; is it your will that I tell likewise of the fate in store for you?” The Old One: Othin.
29. The first line, not in either manuscript, is a conjectural emendation based on Snorri’s paraphrase. Bugge puts this stanza after stanza 20.
30. This is apparently the transitional stanza, in which the Volva, rewarded by Othin for her knowledge of the past (stanzas 1–29), is induced to proceed with her real prophecy (stanzas 31–66). Some editors turn the stanza into the third person, making it a narrative link. Bugge, on the other hand, puts it after stanza 28 as the third stanza of the poem. No lacuna is indicated in the manuscripts, and editors have attempted various emendations. Heerfather (“Father of the Host”): Othin.
31. Valkyries: these “Choosers of the Slain” (cf. stanza 1, note) bring the bravest warriors killed in battle to Valhall, in order to re-enforce the gods for their final struggle. They are also called “Wish-Maidens,” as the fulfillers of Othin’s wishes. The conception of the supernatural warrior-maiden was presumably brought to Scandinavia in very early times from the South-Germanic races, and later it was interwoven with the likewise South-Germanic tradition of the swan-maiden. A third complication developed when the originally quite human women of the hero-legends were endowed with the qualities of both Valkyries and swan-maidens, as in the cases of Brynhild (cf. Gripisspo, introductory note), Svava (cf. Helgakvitha Hjorvarthssonar, prose after stanza 5 and note) and Sigrun (cf. Helgakvitha Hundingsbana I, 17 and note). The list of names here given may be an interpolation; a quite different list is given in Grimnismol, 36. Ranks of the gods: some editors regard the word thus translated as a specific place name. Herjan (“Leader of Hosts”): Othin. It is worth noting that the name Hild (“Warrior”) is the basis of Bryn-hild (“Warrior in Mail-Coat”).
32. Baldr: The death of Baldr, the son of Othin and Frigg, was the first of the great disasters to the gods. The story is fully told by Snorri. Frigg had demanded of all created things, saving only the mistletoe, which she thought too weak to be worth troubling about, an oath that they would not harm Baldr. Thus it came to be a sport for the gods to hurl weapons at Baldr, who, of course, was totally unharmed thereby. Loki, the trouble-maker, brought the mistletoe to Baldr’s blind brother, Hoth, and guided his hand in hurling the twig. Baldr was slain, and grief came upon all the gods. Cf. Baldrs Draumar.
33. The lines in this and the following stanza have been combined in various ways by editors, lacunæ having been freely conjectured, but the manuscript version seems clear enough. The brother of Baldr: Vali, whom Othin begot expressly to avenge Baldr’s death. The day after his birth he fought and slew Hoth.
34. Frigg: Othin’s wife. Some scholars have regarded her as a solar myth, calling her the sun-goddess, and pointing out that her home in Fensalir (“the sea-halls”) symbolizes the daily setting of the sun beneath the ocean horizon.
35. The translation here follows the Regius version. The Hauksbok has the same final two lines, but in place of the first pair has, “I know that Vali | his brother gnawed, / With his bowels then | was Loki bound.” Many editors have followed this version of the whole stanza or have included these two lines, often marking them as doubtful, with the four from Regius. After the murder of Baldr, the gods took Loki and bound him to a rock with the bowels of his son Narfi, who had just been torn to pieces by Loki’s other son, Vali. A serpent was fastened above Loki’s head, and the venom fell upon his face. Loki’s wife, Sigyn, sat by him with a basin to catch the venom, but whenever the basin was full, and she went away to empty it, then the venom fell on Loki again, till the earth shook with his struggles. “And there he lies bound till the end.” Cf. Lokasenna, concluding prose.
36. Stanzas 36–39 describe the homes of the enemies of the gods: the giants (36), the dwarfs (37), and the dead in the land of the goddess Hel (38–39). The Hauksbok version omits stanzas 36 and 37. Regius unites 36 with 37, but most editors have assumed a lacuna. Slith (“the Fearful”): a river in the giants’ home. The “swords and daggers” may represent the icy cold.
37. Nithavellir (“the Dark Fields”): a home of the dwarfs. Perhaps the word should be “Nithafjoll” (“the Dark Crags”). Sindri: the great worker in gold among the dwarfs. Okolnir (“the Not Cold”): possibly a volcano. Brimir: the giant (possibly Ymir) out of whose blood, according to stanza 9, the dwarfs were made; the name here appears to mean simply the leader of the dwarfs.
38. Stanzas 38 and 39 follow stanza 43 in the Hauksbok version. Snorri quotes stanzas 38, 39, 40 and 41, though not consecutively. Nastrond (“Corpse-Strand”): the land of the dead, ruled by the goddess Hel. Here the wicked undergo tortures. Smoke-vent: the phrase gives a picture of the Icelandic house, with its opening in the roof serving instead of a chimney.
39. The stanza is almost certainly in corrupt form. The third line is presumably an interpolation, and is lacking in most of the late paper manuscripts. Some editors, however, have called lines 1–3 the remains of a full stanza, with the fourth line lacking, and lines 4–5 the remains of another. The stanza depicts the torments of the two worst classes of criminals known to Old Norse morality—oath-breakers and murderers. Nithhogg (“the Dread Biter”): the dragon that lies beneath the ash Yggdrasil and gnaws at its roots, thus symbolizing the destructive elements in the universe; cf. Grimnismol, 32, 35. The wolf: presumably the wolf Fenrir, one of the children of Loki and the giantess Angrbotha (the others being Mithgarthsorm and the goddess Hel), who was chained by the gods with the marvelous chain Gleipnir, fashioned by a dwarf “out of six things: the noise of a cat’s step, the beards of women, the roots of mountains, the nerves of bears, the breath of fishes, and the spittle of birds.” The chaining of Fenrir cost the god Tyr his right hand; cf. stanza 44.
40. The Hauksbok version inserts after stanza 39 the refrain-stanza (44), and puts stanzas 40 and 41 between 27 and 21. With this stanza begins the account of the final struggle itself. The giantess: her name is nowhere stated, and the only other reference to Ironwood is in Grimnismol, 39, in this same connection. The children of this giantess and the wolf Fenrir are the wolves Skoll and Hati, the first of whom steals the sun, the second the moon. Some scholars naturally see here an eclipse-myth.
41. In the third line many editors omit the comma after “sun,” and put one after “soon,” making the two lines run: “Dark grows the sun | in summer soon, / Mighty storms—” etc. Either phenomenon in summer would be sufficiently striking.
42. In the Hauksbok version stanzas 42 and 43 stand between stanzas 44 and 38. Eggther: this giant, who seems to be the watchman of the giants, as Heimdall is that of the gods and Surt of the dwellers in the fire-world, is not mentioned elsewhere in the poems. Fjalar, the cock whose crowing wakes the giants for the final struggle.
43. Gollinkambi (“Gold-Comb”): the cock who wakes the gods and heroes, as Fjalar does the giants. The rust-red bird: the name of this bird, who wakes the people of Hel’s domain, is nowhere stated.
44. This is a refrain-stanza. In Regius it appears in full only at this point, but is repeated in abbreviated form before stanzas 50 and 59. In the Hauksbok version the full stanza comes first between stanzas 35 and 42, then, in abbreviated form, it occurs four times: before stanzas 45, 50, 55, and 59. In the Hauksbok line 3 runs: “Farther I see | and more can say.” Garm: the dog who guards the gates of Hel’s kingdom; cf. Baldrs Draumar, 2 ff, and Grimnismol, 44. Gnipahellir (“the Cliff-Cave”): the entrance to the world of the dead. The wolf: Fenrir; cf. stanza 39 and note.
45. From this point on through stanza 57 the poem is quoted by Snorri, stanza 49 alone being omitted. There has been much discussion as to the status of stanza 45. Lines 4 and 5 look like an interpolation. After line 5 the Hauksbok has a line running: “The world resounds, | the witch is flying.” Editors have arranged these seven lines in various ways, with lacunæ freely indicated. Sisters’ sons: in all Germanic countries the relations between uncle and nephew were felt to be particularly close.
46. Regius combines the first three lines of this stanza with lines 3, 2, and 1 of stanza 47 as a single stanza. Line 4, not found in Regius, is introduced from the Hauksbok version, where it follows line 2 of stanza 47. The sons of Mim: the spirits of the water. On Mim (or Mimir) cf. stanza 27 and note. Gjallarhorn: the “Shrieking Horn” with which Heimdall, the watchman of the gods, calls them to the last battle.
47. In Regius lines 3, 2, and 1, in that order, follow stanza 46 without separation. Line 4 is not found in Regius, but is introduced from the Hauksbok version. Yggdrasil: cf. stanza 19 and note, and Grimnismol, 29–35. The giant: Fenrir. The head of Mim: various myths were current about Mimir. This stanza refers to the story that he was sent by the gods with Hönir as a hostage to the Wanes after their war (cf. stanza 21 and note), and that the Wanes cut off his head and returned it to the gods. Othin embalmed the head, and by magic gave it the power of speech, thus making Mimir’s noted wisdom always available. Of course this story does not fit with that underlying the references to Mimir in stanzas 27 and 29. The kinsman of Surt: the wolf Fenrir, who slays Othin in the final struggle; cf. stanza 53. Surt is the giant who rules the fire-world, Muspellsheim; cf. stanza 52.
48. This stanza in Regius follows stanza 51; in the Hauksbok it stands, as here, after 47. Jotunheim: the land of the giants.
49. Identical with stanza 44. In the manuscripts it is here abbreviated.
50. Hrym: the leader of the giants, who comes as the helmsman of the ship Naglfar (line 4). The serpent: Mithgarthsorm, one of the children of Loki and Angrbotha (cf. stanza 39, note). The serpent was cast into the sea, where he completely encircles the land; cf. especially Hymiskvitha, passim. The eagle: the giant Hræsvelg, who sits at the edge of heaven in the form of an eagle, and makes the winds with his wings; cf. Vafthruthnismol, 37, and Skirnismol, 27. Naglfar: the ship which was made out of dead men’s nails to carry the giants to battle.
51. North: a guess; the manuscripts have “east,” but there seems to be a confusion with stanza 50, line 1. People of Hel: the manuscripts have “people of Muspell,” but these came over the bridge Bifrost (the rainbow), which broke beneath them, whereas the people of Hel came in a ship steered by Loki. The wolf: Fenrir. The brother of Byleist: Loki. Of Byleist (or Byleipt) no more is known.
52. Surt: the ruler of the fire-world. The scourge of branches: fire. This is one of the relatively rare instances in the Eddic poems of the type of poetic diction which characterizes the skaldic verse.
53. Hlin: apparently another name for Frigg, Othin’s wife. After losing her son Baldr, she is fated now to see Othin slain by the wolf Fenrir. Beli’s slayer: the god Freyr, who killed the giant Beli with his fist; cf. Skirnismol, 16 and note. On Freyr, who belonged to the race of the Wanes, and was the brother of Freyja, see especially Skirnismol, passim. The joy of Frigg: Othin.
54. As quoted by Snorri the first line of this stanza runs: “Fares Othin’s son | to fight with the wolf.” Sigfather (“Father of Victory”): Othin. His son, Vithar, is the silent god, famed chiefly for his great shield, and his strength, which is little less than Thor’s. He survives the destruction. The giant’s son: Fenrir.
55. This and the following stanza are clearly in bad shape. In Regius only lines 1 and 4 are found, combined with stanza 56 as a single stanza. Line 1 does not appear in the Hauksbok version, the stanza there beginning with line 2. Snorri, in quoting these two stanzas, omits 55, 2–4, and 56, 3, making a single stanza out of 55, 1, and 56, 4, 2, 1, in that order. Moreover, the Hauksbok manuscript at this point is practically illegible. The lacuna (line 3) is, of course, purely conjectural, and all sorts of arrangements of the lines have been attempted by editors. Hlothyn: another name for Jorth (“Earth”), Thor’s mother; his father was Othin. The snake: Mithgarthsorm; cf. stanza 5c and note. Othin’s son: Thor. The fourth line in Regius reads “against the wolf,” but if this line refers to Thor at all, and not to Vithar, the Hauksbok reading, “serpent,” is correct.
56. The warder of earth: Thor. The son of Fjorgyn: again Thor, who, after slaying the serpent, is overcome by his venomous breath, and dies. Fjorgyn appears in both a masculine and a feminine form. In the masculine it is a name for Othin; in the feminine, as here and in Harbarthsljoth, 56, it apparently refers to Jorth.
57. With this stanza ends the account of the destruction.
58. Again the refrain-stanza (cf. stanza 44 and note), abbreviated in both manuscripts, as in the case of stanza 49. It is probably misplaced here.
59. Here begins the description of the new world which is to rise out of the wreck of the old one. It is on this passage that a few critics have sought to base their argument that the poem is later than the introduction of Christianity (circa 1000), but this theory has never seemed convincing (cf. introductory note).
60. The third line of this stanza is not found in Regius. Ithavoll: cf. stanza 7 and note. The girdler of earth: Mithgarthsorm, who, lying in the sea, surrounded the land. The Ruler of Gods: Othin. The runes were both magic signs, generally carved on wood, and sung or spoken charms.
61. The Hauksbok version of the first two lines runs: “The gods shall find there, | wondrous fair, The golden tables | amid the grass.”
No lacuna (line 4) is indicated in the manuscripts. Golden tables: cf. stanza 8 and note.
62. Baldr: cf. stanza 32 and note. Baldr and his brother, Hoth, who unwittingly slew him at Loki’s instigation, return together, their union being a symbol of the new age of peace. Hropt: another name for Othin. His “battle-hall” is Valhall.
63. No lacuna (line 2) indicated in the manuscripts. Hönir: cf. stanza 18 and note. In this new age he has the gift of foretelling the future. Tveggi (“The Twofold”): another name for Othin. His brothers are Vili and Ve (cf. Lokasenna, 26, and note). Little is known of them, and nothing, beyond this reference, of their sons. Vindheim (“Home of the Wind”): heaven.
64. This stanza is quoted by Snorri. Gimle: Snorri makes this the name of the hall itself, while here it appears to refer to a mountain on which the hall stands. It is the home of the happy, as opposed to another hall, not here mentioned, for the dead. Snorri’s description of this second hall is based on Voluspo, 38, which he quotes, and perhaps that stanza properly belongs after 64.
65. This stanza is not found in Regius, and is probably spurious. No lacuna is indicated in the Hauksbok version, but late paper manuscripts add two lines, running: “Rule he orders, | and rights he fixes, Laws he ordains | that ever shall live.”
The name of this new ruler is nowhere given, and of course the suggestion of Christianity is unavoidable. It is not certain, however, that even this stanza refers to Christianity, and if it does, it may have been interpolated long after the rest of the poem was composed.
66. This stanza, which fits so badly with the preceding ones, may well have been interpolated. It has been suggested that the dragon, making a last attempt to rise, is destroyed, this event marking the end of evil in the world. But in both manuscripts the final half-line does not refer to the dragon, but, as the gender shows, to the Volva herself, who sinks into the earth; a sort of conclusion to the entire prophecy. Presumably the stanza (barring the last half-line, which was probably intended as the conclusion of the poem) belongs somewhere in the description of the great struggle. Nithhogg: the dragon at the roots of Yggdrasil; cf. stanza 39 and note. Nithafjoll (“the Dark Crags”); nowhere else mentioned. Must I: the manuscripts have “must she.”
HOVAMOL THE BALLAD OF THE HIGH ONE INTRODUCTORY NOTE This poem follows the Voluspo in the Codex Regius, but is preserved in no other manuscript. The first stanza is quoted by Snorri, and two lines of stanza 84 appear in one of the sagas.
In its present shape it involves the critic of the text in more puzzles than any other of the Eddic poems. Without going in detail into the various theories, what happened seems to have been somewhat as follows. There existed from very early times a collection of proverbs and wise counsels, which were attributed to Othin just as the Biblical proverbs were to Solomon. This collection, which presumably was always elastic in extent, was known as “The High One’s Words,” and forms the basis of the present poem. To it, however, were added other poems and fragments dealing with wisdom which seemed by their nature to imply that the speaker was Othin. Thus a catalogue of runes, or charms, was tacked on, and also a set of proverbs, differing essentially in form from those comprising the main collection. Here and there bits of verse more nearly narrative crept in; and of course the loose structure of the poem made it easy for any reciter to insert new stanzas almost at will. This curious miscellany is what we now have as the Hovamol.
Five separate elements are pretty clearly recognizable: (1) the Hovamol proper (stanzas 1–80), a collection of proverbs and counsels for the conduct of life; (2) the Loddfafnismol (stanzas 111–138), a collection somewhat similar to the first, but specifically addressed to a certain Loddfafnir; (3) the Ljothatal (stanzas 147–165), a collection of charms; (4) the love-story of Othin and Billing’s daughter (stanzas 96–102), with an introductory dissertation on the faithlessness of women in general (stanzas 81–95), which probably crept into the poem first, and then pulled the story, as an apt illustration, after it; (5) the story of how Othin got the mead of poetry—the draught which gave him the gift of tongues—from the maiden Gunnloth (stanzas 103–110). There is also a brief passage (stanzas 139–146) telling how Othin won the runes, this passage being a natural introduction to the Ljothatal, and doubtless brought into the poem for that reason.
It is idle to discuss the authorship or date of such a series of accretions as this. Parts of it are doubtless among the oldest relics of ancient Germanic poetry; parts of it may have originated at a relatively late period. Probably, however, most of its component elements go pretty far back, although we have no way of telling how or when they first became associated.
It seems all but meaningless to talk about “interpolations” in a poem which has developed almost solely through the process of piecing together originally unrelated odds and ends. The notes, therefore, make only such suggestions as are needed to keep the main divisions of the poem distinct.
Few gnomic collections in the world’s literary history present sounder wisdom more tersely expressed than the Hovamol. Like the Book of Proverbs it occasionally rises to lofty heights of poetry. If it presents the worldly wisdom of a violent race, it also shows noble ideals of loyalty, truth, and unfaltering courage.
1. Within the gates | ere a man shall go, (Full warily let him watch,) Full long let him look about him; For little he knows | where a foe may lurk, And sit in the seats within.
2. Hail to the giver! | a guest has come; Where shall the stranger sit? Swift shall he be | who with swords shall try The proof of his might to make.
3. Fire he needs | who with frozen knees Has come from the cold without; Food and clothes | must the farer have, The man from the mountains come.
4. Water and towels | and welcoming speech Should he find who comes to the feast; If renown he would get, | and again be greeted, Wisely and well must he act.
5. Wits must he have | who wanders wide, But all is easy at home; At the witless man | the wise shall wink When among such men he sits.
6. A man shall not boast | of his keenness of mind, But keep it close in his breast; To the silent and wise | does ill come seldom When he goes as guest to a house; (For a faster friend | one never finds Than wisdom tried and true.)
7. The knowing guest | who goes to the feast, In silent attention sits; With his ears he hears, | with his eyes he watches, Thus wary are wise men all.
8. Happy the one | who wins for himself Favor and praises fair; Less safe by far | is the wisdom found That is hid in another’s heart.
9. Happy the man | who has while he lives Wisdom and praise as well, For evil counsel | a man full oft Has from another’s heart.
10. A better burden | may no man bear For wanderings wide than wisdom; It is better than wealth | on unknown ways, And in grief a refuge it gives.
11. A better burden | may no man bear For wanderings wide than wisdom; Worse food for the journey | he brings not afield Than an over-drinking of ale.
12. Less good there lies | than most believe In ale for mortal men; For the more he drinks | the less does man Of his mind the mastery hold.
13. Over beer the bird | of forgetfulness broods, And steals the minds of men; With the heron’s feathers | fettered I lay And in Gunnloth’s house was held.
14. Drunk I was, | I was dead-drunk, When with Fjalar wise I was; ’Tis the best of drinking | if back one brings His wisdom with him home.
15. The son of a king | shall be silent and wise, And bold in battle as well; Bravely and gladly | a man shall go, Till the day of his death is come.
16. The sluggard believes | he shall live forever, If the fight he faces not; But age shall not grant him | the gift of peace, Though spears may spare his life.
17. The fool is agape | when he comes to the feast, He stammers or else is still; But soon if he gets | a drink is it seen What the mind of the man is like.
18. He alone is aware | who has wandered wide, And far abroad has fared, How great a mind | is guided by him That wealth of wisdom has.
19. Shun not the mead, | but drink in measure; Speak to the point or be still; For rudeness none | shall rightly blame thee If soon thy bed thou seekest.
20. The greedy man, | if his mind be vague, Will eat till sick he is; The vulgar man, | when among the wise, To scorn by his belly is brought.
21. The herds know well | when home they shall fare, And then from the grass they go; But the foolish man | his belly’s measure Shall never know aright.
22. A paltry man | and poor of mind At all things ever mocks; For never he knows, | what he ought to know, That he is not free from faults.
23. The witless man | is awake all night, Thinking of many things; Care-worn he is | when the morning comes, And his woe is just as it was.
24. The foolish man | for friends all those Who laugh at him will hold; When among the wise | he marks it not Though hatred of him they speak.
25. The foolish man | for friends all those Who laugh at him will hold; But the truth when he comes | to the council he learns, That few in his favor will speak.
26. An ignorant man | thinks that all he knows, When he sits by himself in a corner; But never what answer | to make he knows, When others with questions come.
27. A witless man, | when he meets with men, Had best in silence abide; For no one shall find | that nothing he knows, If his mouth is not open too much. (But a man knows not, | if nothing he knows, When his mouth has been open too much.)
28. Wise shall he seem | who well can question, And also answer well; Nought is concealed | that men may say Among the sons of men.
29. Often he speaks | who never is still With words that win no faith; The babbling tongue, | if a bridle it find not, Oft for itself sings ill.
30. In mockery no one | a man shall hold, Although he fare to the feast; Wise seems one oft, | if nought he is asked, And safely he sits dry-skinned.
31. Wise a guest holds it | to take to his heels, When mock of another he makes; But little he knows | who laughs at the feast, Though he mocks in the midst of his foes.
32. Friendly of mind | are many men, Till feasting they mock at their friends; To mankind a bane | must it ever be When guests together strive.
33. Oft should one make | an early meal, Nor fasting come to the feast; Else he sits and chews | as if he would choke, And little is able to ask.
34. Crooked and far | is the road to a foe, Though his house on the highway be; But wide and straight | is the way to a friend, Though far away he fare.
35. Forth shall one go, | nor stay as a guest In a single spot forever; Love becomes loathing | if long one sits By the hearth in another’s home.
36. Better a house, | though a hut it be, A man is master at home; A pair of goats | and a patched-up roof Are better far than begging.
37. Better a house, | though a hut it be, A man is master at home; His heart is bleeding | who needs must beg When food he fain would have.
38. Away from his arms | in the open field A man should fare not a foot; For never he knows | when the need for a spear Shall arise on the distant road.
39. If wealth a man | has won for himself, Let him never suffer in need; Oft he saves for a foe | what he plans for a friend, For much goes worse than we wish.
40. None so free with gifts | or food have I found That gladly he took not a gift, Nor one who so widely | scattered his wealth That of recompense hatred he had.
41. Friends shall gladden each other | with arms and garments, As each for himself can see; Gift-givers’ friendships | are longest found, If fair their fates may be.
42. To his friend a man | a friend shall prove, And gifts with gifts requite; But men shall mocking | with mockery answer, And fraud with falsehood meet.
43. To his friend a man | a friend shall prove, To him and the friend of his friend; But never a man | shall friendship make With one of his foeman’s friends.
44. If a friend thou hast | whom thou fully wilt trust, And good from him wouldst get, Thy thoughts with his mingle, | and gifts shalt thou make, And fare to find him oft.
45. If another thou hast | whom thou hardly wilt trust, Yet good from him wouldst get, Thou shalt speak him fair, | but falsely think, And fraud with falsehood requite.
46. So is it with him | whom thou hardly wilt trust, And whose mind thou mayst not know; Laugh with him mayst thou, | but speak not thy mind, Like gifts to his shalt thou give.
47. Young was I once, | and wandered alone, And nought of the road I knew; Rich did I feel | when a comrade I found, For man is man’s delight.
48. The lives of the brave | and noble are best, Sorrows they seldom feed; But the coward fear | of all things feels, And not gladly the niggard gives.
49. My garments once | in a field I gave To a pair of carven poles; Heroes they seemed | when clothes they had, But the naked man is nought.
50. On the hillside drear | the fir-tree dies, All bootless its needles and bark; It is like a man | whom no one loves,— Why should his life be long?
51. Hotter than fire | between false friends Does friendship five days burn; When the sixth day comes | the fire cools, And ended is all the love.
52. No great thing needs | a man to give, Oft little will purchase praise; With half a loaf | and a half-filled cup A friend full fast I made.
53. A little sand | has a little sea, And small are the minds of men; Though all men are not | equal in wisdom, Yet half-wise only are all.
54. A measure of wisdom | each man shall have, But never too much let him know; The fairest lives | do those men live Whose wisdom wide has grown.
55. A measure of wisdom | each man shall have, But never too much let him know; For the wise man’s heart | is seldom happy, If wisdom too great he has won.
56. A measure of wisdom | each man shall have, But never too much let him know; Let no man the fate | before him see, For so is he freest from sorrow.
57. A brand from a brand | is kindled and burned, And fire from fire begotten; And man by his speech | is known to men, And the stupid by their stillness.
58. He must early go forth | who fain the blood Or the goods of another would get; The wolf that lies idle | shall win little meat, Or the sleeping man success.
59. He must early go forth | whose workers are few, Himself his work to seek; Much remains undone | for the morning-sleeper, For the swift is wealth half won.
60. Of seasoned shingles | and strips of bark For the thatch let one know his need, And how much of wood | he must have for a month, Or in half a year he will use.
61. Washed and fed | to the council fare, But care not too much for thy clothes; Let none be ashamed | of his shoes and hose, Less still of the steed he rides, (Though poor be the horse he has.)
62. When the eagle comes | to the ancient sea, He snaps and hangs his head; So is a man | in the midst of a throng, Who few to speak for him finds.
63. To question and answer | must all be ready Who wish to be known as wise; Tell one thy thoughts, | but beware of two,— All know what is known to three.
64. The man who is prudent | a measured use Of the might he has will make; He finds when among | the brave he fares That the boldest he may not be.
65...|...Oft for the words | that to others one speaks He will get but an evil gift.
66. Too early to many | a meeting I came, And some too late have I sought; The beer was all drunk, | or not yet brewed; Little the loathed man finds.
67. To their homes men would bid me | hither and yon, If at meal-time I needed no meat, Or would hang two hams | in my true friend’s house, Where only one I had eaten.
68. Fire for men | is the fairest gift, And power to see the sun; Health as well, | if a man may have it, And a life not stained with sin.
69. All wretched is no man, | though never so sick; Some from their sons have joy, Some win it from kinsmen, | and some from their wealth, And some from worthy works.
70. It is better to live | than to lie a corpse, The live man catches the cow; I saw flames rise | for the rich man’s pyre, And before his door he lay dead.
71. The lame rides a horse, | the handless is herdsman, The deaf in battle is bold; The blind man is better | than one that is burned, No good can come of a corpse.
72. A son is better, | though late he be born, And his father to death have fared; Memory-stones | seldom stand by the road Save when kinsman honors his kin.
73. Two make a battle, | the tongue slays the head; In each furry coat | a fist I look for.
74. He welcomes the night | whose fare is enough. (Short are the yards of a ship,) Uneasy are autumn nights; Full oft does the weather | change in a week, And more in a month’s time.
75. A man knows not, | if nothing he knows, That gold oft apes begets; One man is wealthy | and one is poor, Yet scorn for him none should know.
76. Among Fitjung’s sons | saw I well-stocked folds,— Now bear they the beggar’s staff; Wealth is as swift | as a winking eye, Of friends the falsest it is.
77. Cattle die, | and kinsmen die, And so one dies one’s self; But a noble name | will never die, If good renown one gets.
78. Cattle die, | and kinsmen die, And so one dies one’s self; One thing I know | that never dies, The fame of a dead man’s deeds.
79. Certain is that | which is sought from runes, That the gods so great have made, And the Master-Poet painted;...|...of the race of gods: Silence is safest and best.
80. An unwise man, | if a maiden’s love Or wealth he chances to win, His pride will wax, | but his wisdom never, Straight forward he fares in conceit.
* * * * * * 81. Give praise to the day at evening, | to a woman on her pyre, To a weapon which is tried, | to a maid at wedlock, To ice when it is crossed, | to ale that is drunk.
82. When the gale blows hew wood, | in fair winds seek the water; Sport with maidens at dusk, | for day’s eyes are many; From the ship seek swiftness, | from the shield protection, Cuts from the sword, | from the maiden kisses.
83. By the fire drink ale, | over ice go on skates; Buy a steed that is lean, | and a sword when tarnished, The horse at home fatten, | the hound in thy dwelling.
* * * * * * 84. A man shall trust not | the oath of a maid, Nor the word a woman speaks; For their hearts on a whirling | wheel were fashioned, And fickle their breasts were formed.
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