Stanza 74

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Nótt verðr feginn sá er nesti trúir skammar ro skips rár hverf er haustgríma fjölð um viðrir á fimm dögum en meira á mánuði	He welcomes the night who has enough provisions Short are the sails of a ship, Dangerous the dark in autumn, The wind may veer within five days, And many times in a month.	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. 73-74. These seven lines are obviously a jumble. The two lines of stanza 73 not only appear out of place, but the verse form is unlike that of the surrounding stanzas. In 74, the second line is clearly interpolated, and line I has little enough connection with lines 3, 4 and 5. It looks as though some compiler (or copyist) had inserted here various odds and ends for which he could find no better place.	He that learns nought will never know how one is the fool of another, for if one be rich another is poor and for that should bear no blame.
Chisholm:	Hollander:	Terry:	Thorpe:
Night is joyful if provisions are adequate. The cabins of ships are cramped. Fall nights pass and weather changes many times in five days, even more in a month.	Of the night is fain whose knapsack is full; close are ship's quarters. Fickle are the nights in fall; There's both fair and foul in five days' time--still more so within a month	Night is friendly if you have enough food. A ship has small cabins. Don't trust the autumn night. The weather seldom stays five days the same, but it changes more in a month.	At night is joyful he who is sure of travelling enjoyment. (A ship’s yards are short.) Variable is an autumn night. Many are the weather’s changes in five days, but more in a month.
This stanza expands on yesterdays some. Make sure you have adequate accommodations. Last year I took the family camping, and it poured rain the whole time. We ended up driving around the countryside, seeing the sites, just to stay dry! Cold cereal for breakfast, and McDonalds for lunch!

Stanza 73

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Tveir ro eins herjar tunga er höfuðs bani er mér í heðin hvern handar væni	Two beat one, the tongue is head's bane, Pockets of fur hide fists.	Two make a battle, | the tongue slays the head; In each furry coat | a fist I look for.	Two are hosts against one, the tongue is the head's bane, 'neath a rough hide a hand may be hid; he is glad at nightfall who knows of his lodging, short is the ship's berth, and changeful the autumn night, much veers the wind ere the fifth day and blows round yet more in a month.
Chisholm:	Hollander:	Terry:	Thorpe:
Two take on one. The tongue is the head’s bane. I expect fists under every fur coat.	Two will down one; of tongue is head's bane; A fist i fear 'neath every furry coat.	Two things cause trouble: the tongue is the bane of the head, a man's fur coat hides his hands.	Two are adversaries: the tongue is the bane of the head: under every cloak I expect a hand.
There are several parts to this stanza. First, don't go picking fights when you are outnumbered. Know your opponents, know your battle field. Secondly, the Christian's have a quote from their book, “The power of life and death lays in the tongue.” You have probably experienced this yourself, at one time or another.. or often, in my case. The tongue gets to wagging, and, as my Gram would say, “your tongue is writing checks your butt can't cash.” Third, make sure you have a plan for the night. Don't get caught out in the cold.

Stanza 72

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Sonr er betri þótt sé síð of alinn eptir genginn guma sjaldan bautarsteinar standa brautu nær nema reisi niðr at nið	A son is a blessing, though born late To a father no longer alive: Stones would seldom stand by the highway If sons did not set them there.	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.	Best have a son though he be late born and before him the father be dead: seldom are stones on the wayside raised save by kinsmen to kinsmen.
Chisholm:	Hollander:	Terry:	Thorpe:
Better to have a son, though born late after the father has passed away. Stones seldom stand by the roads unless raised by kin for kin.	To have a son is good, late-got though he be and borne when buried his father; stones see'st thou seldom set by the roadside But by kith raised over kin.	Though he be born when you are buried, it's better to have a son; you don't see many memorial stones except those set by kinsmen.	A son is better, even if born late, after his father’s departure. Gravestones seldom stand by the way-side unless raised by a kinsman to a kinsman.
A son is better than no son at all; while the preference for male offspring reflects the patriarchal culture, the concern is more with legacy of fame than with keeping a family line. As the famous lines coming soon (76-77) suggest, living on in memory and in memorial are the most important things. Like Beowulf’s Barrow at the end of that epic poem, the ‘gravestones’ would not be the modern headstones but the carefully constructed cairn. Heroes were not to be hidden in the ground but made part of the landscape.

Stanza 71

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Haltr ríðr hrossi hjörð rekr handarvanr daufr vegr ok dugir blindr er betri en brenndr sé nýtr manngi nás	The halt can manage a horse, the handless a flock, The deaf be a doughty fighter, To be blind is better than to burn on a pyre: There is nothing the dead can do.	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.	The lame can ride horse, the handless drive cattle, the deaf one can fight and prevail, 'tis happier for the blind than for him on the bale-fire, but no man hath care for a corpse.
Chisholm:	Hollander:	Terry:	Thorpe:
A halt man can ride a horse. The handless can be herdsmen. The deaf can fight bravely, a blind man is better than a burned man, and a dead man is of no use.	May the halt ride a horse, and the handless be herdsman, the deaf man may doughtily fight; a blind man is better than a burned one, ay: Of what good is a good man dead?	The lame ride horseback, the handless drive herds, the deaf may be dauntless in battle; better to be blind than burned on a pyre, dead men do no deeds.	The halt can ride on horseback, the one-handed drive cattle; the deaf fight and be useful: to be blind is better than to be burnt: no ones gets good from a corpse.
Today's verse works on furthering yesterdays. Physical deformities are not the end of the world. You can still be useful. There is always something you can do. Look at Helen Keller was deaf, blind, and couldn't speak. Look at all she accomplished in her life! You can read about it here: https://www.biography.com/people/helen-keller-9361967

Stanza 70

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Betra er lifðum en sé ólifðum ey getr kvikr kú eld sá ek upp brenna auðgum manni fyrir en úti var dauðr fyr durum	It is always better to be alive, The living can keep a cow. Fire, I saw, warming a wealthy man, With a cold corpse at his door.	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. 70. The manuscript has "and a worthy life" in place of "than to lie a corpse" in line I, but Rask suggested the emendation as early as 1818, and most editors have followed him.	More blest are the living than the lifeless, 'tis the living who come by the cow; I saw the hearth-fire burn in the rich man's hall and himself lying dead at the door.
Chisholm:	Hollander:	Terry:	Thorpe:
Better to be alive and happy. The quick always get the cattle. The fire burned for the wealthy man, but the dead man lays outside.	Better alive (than lifeless be): too quick fall ay the cattle; the hearth fire burned for the happy heir-- Outdoors a dead man lay.	Better to live than to be lifeless: the living can hope for a cow. While the wealthy man sat warm by his fire, a dead man lay outside the door.	It is better to live, even to live miserably; a living man can always get a cow. I saw fire consume the rich man’s property, and death stood without his door.
Better to be alive than dead: few would argue with that. Bellows notes the original manuscript may have read a bit differently than the translations. Do you think that changes the meaning of the verse? The second half is less clear but seems to be a reminder that even wealth and a warm houses cannot save you from death when your time has come and death is ready to knock for entrance. Talk about unwelcome guests!

Stanza 69

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Erat maðr alls vesall þótt hann sé illa heill sumr er af sonum sæll sumr af frændum sumr af fé œrnu sumr af verkum vel	Not all sick men are utterly wretched: Some are blessed with sons, Some with friends, some with riches, Some with worthy works.	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.	Not reft of all is he who is ill, for some are blest in their bairns, some in their kin and some in their wealth, and some in working well.
Chisholm:	Hollander:	Terry:	Thorpe:
A man is not entirely bereft though his health is poor. Some are blessed with sons, some by friends, some by wealth and others by good works.	All undone is no one though at death's door he lie: some with good sons are blessed, and some with kinsmen, or with coffers full, And some with deds well-done.	If a man's health fails he may still be happy: some can rejoice in their sons, some in their friends or sufficient money, some in work well done.	Fire is best among the sons of men, and the sight of the sun, if his health a man can have, with a life free from vice.
I can personally attest to the poor health part of this verse. In my case, I have my wife to take care of me, and good friends to lift me up spiritually when it becomes too much. A lot of modern society focuses on the Man being the breadwinner, the provider, the carer. In some instances, however, this is not possible. This verse says to me that not being these things is not the end opf the world, as I had believed when I was first diagnosed. I still have to battle time to time with the depression and dark thoughts.. but I am blessed to have a support system who cares for me.

Stanza 68

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Eldr er beztr með ýta sonum ok sólar sýn heilyndi sitt ef maðr hafa náir án við löst at lifa	These things are thought the best: Fire, the sight of the sun, Good health with the gift to keep it, And a life that avoids vice.	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.	Most dear is fire to the sons of men, most sweet the sight of the sun; good is health if one can but keep it, and to live a life without shame.
Chisholm:	Hollander:	Terry:	Thorpe:
Fire is better for the sons of men and the sight of the sun. Good health also, if a man can keep it and live without shame.	A bonny fire is a blessing to man, and eke the sight of the sun; his hearty health, if he holds it well, and to live one's life without shame.	For human beings the best things are fire, and the sight of the sun, and to be granted good health and to live a blameless life.	Fire is best among the sons of men, and the sight of the sun, if his health a man can have, with a life free from vice.
Once more the poet returns to more general remarks; the juxtaposition suggests that there might be reasons one becomes an ‘unwelcome guest’ perhaps. The warmth of the fire has a practical effect especially in the depths of winter; the sun, too. The sight of it after a long dark winter brightens the northern spirit particularly. In the Pacific Northwest of the US, there are many cases of a newer disorder called SAD. Seasonal Affective Disorder. Seasonal Affective Disorder (SAD) is a type of depression that comes and goes with the seasons, typically starting in the late fall and early winter and going away during the spring and summer. THis is because of our dependance on the sun, and how it affects us emotionally.

Stanza 67

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Hér ok hvar myndi mér heim of boðit ef þyrftak at málungi mat eða tvau lær hengi at ins tryggva vinar þars ek hafða eitt etit	Some would invite me to visit their homes, But none thought I Had eaten a whole joint, Just before with a friend who had two.	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.	Here and there to a home I had haply been asked had I needed no meat at my meals, or were two hams left hanging in the house of that friend where I had partaken of one.
Chisholm:	Hollander:	Terry:	Thorpe:
Here and there they had me in their homes, if I was not hungry for meat or hung two hams for the true friend for the one I had eaten.	Here or there would they have me in, if no meat at the meal i craved; or hung two hams in my good friend's home, After eating one of his own.	At some tables I was treated well -- when I did not ask for meat; or when two hams hung in a friend's house where I had eaten one.	Here and there I should have been invited, if I a meal had needed; or two hams had hung, at that true friend’s, where of one I had eaten.
The woe of the unwelcome guest among those who do not show sufficient hospitality: to be invited only if you won’t eat anything or if somehow, by eating one ham, another magically appears. Ironic to say the very least; bitter if that’s a ‘true’ friend. Evans discusses this verse at length in the Viking Society edition of the poem (which you can read in PDF form) but the hospitality remains the measure of a friend. Each time we have folks over to the house, we always make sure we have ample amounts of food and drink. I myself am a big guy.. 6'4, 275 lbs. I can eat. It's unsettling when I am invited to someone's home for food, and the meal is.. lacking. I am always grateful for the invite, but it makes me uncomfortable when the food is limited.

Stanza 66

Original Old Norse:

Mikilsti snemma

kom ek í marga staði 

en til síð í suma

öl var drukkit 

sumt var ólagat

sjaldan hittir leiðr í lið

Auden & Taylor:

Too early to many homes I came,

Too late, it seemed, to some;

The ale was finished or else un-brewed,

The unpopular cannot please.

Bellows:

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.

Bray:

At many a feast I was far too late,

and much too soon at some;

drunk was the ale or yet unserved: 

never hits he the joint who is hated.

Chisholm:

Far too early I arrived at many steads,

But too late at others,

The ale was already drunk or yet unbrewed.

The loathed find little among the folk.

Hollander:

Too late by far to some feasts i came;

to others, all too soon;

the beer was drunk, or yet unbrewed;

never hits it the hapless one aright.

Terry:

To many houses I came too early,

to others much too late:

the beer was all gone or they hadn't brewed it --

unwelcome guests find no feasts.

Thorpe:

Much too early

I came to many places,

but too late to others;

the beer was drunk,

or not ready:

the disliked seldom hits the moment.

The difficulty of being an unexpected (and often therefore, unwelcome) guest is plain here. The bare facts are bad enough: too early and the ale has not been brewed, too late and it has all been drunk already. In the larger sense, this continues the discussion of hospitality and its limits. Timing is also a factor which might well be part of your hamingja, a store of personal luck that varied greatly and could also be used up.

Stanza 65

Original Old Norse:

Orða þeira

er maðr öðrum segir

opt hann gjöld um getr

Auden & Taylor:

Often words uttered to another 

Have reaped an ill harvest:

Bellows:

Oft for the words | that to others one speaks

He will get but an evil gift.

65. The manuscript indicates no lacuna (lines I and 2). Many editors have filled out the stanza with two lines from late paper manuscripts, the passage running:

"A man must be watchful | and wary as well,

And fearful of trusting a friend."

Bray:

Each man should be watchful and wary in speech,

and slow to put faith in a friend.

for the words which one to another speaks

he may win reward of ill.

Chisholm:

Words spoken by one to another

often bring an evil reward.

Hollander:

(Watchful and wary everyone should be,

nor put too much trust in a friend:)

the words by one unwarily spoken,

have undone oft a doughty man.

Terry:

Often for the words he says to others

a man receives his reward.

Thorpe:

Circumspect and reserved

every man should be,

and wary in trusting friends.

Of the words 

that a man says to another

he often pays the penalty.

Short, sweet, and to the point, don't you think? Speak good things, reap good rewards. Speak bad things, get smacked down for it. 

Stanza 64

Original Old Norse:

Ríki sitt

skyli ráðsnotra

hverr í hófi hafa

þá hann þat finnr 

er með frœknum kømr 

at engi er einna hvatastr

Auden & Taylor:

Moderate at council should a man be, 

Not brutal and over bearing:

Among the bold the bully will find 

Others as bold as he.

Bellows:

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.

Bray:

A wise counselled man will be mild in bearing

and use his might in measure,

lest when he come his fierce foes among

he find others fiercer than he.

Chisholm:

All who are wise in rede

shall not be overly forceful.

He finds, who walks among the stout,

that no one is the strongest.

Hollander:

A wise man will not overweening be,

and stake too much on his strength;

when the mighty are met to match their strength,

'twill be found that first is no one.

Terry:

A clever man will take good care

how he shows his strength,

for he discovers among the daring

no man claims all the courage.

Thorpe:

His power should

every sagacious man

use with discretion;

for he will find,

when among the bold he comes,

that no one alone is the doughtiest.

Power in this sense seems to be connected to the idea of anger (as the wise man said, 'Anger is an energy.') I connect it with the previous verse: just as you should not show your cards until you're ready with a firm phalanx of supporters, you should not show your anger until you read the room (or the tent). If your opponent is even more angry, he may be able to sway your supporters - perhaps simply to not support your action, but worse, over to your opponent's side. Hold your anger in check: the sagas are full of unwise men who let their emotions lead them into rash decisions. We all know "that guy" who flies off the handle at every little thing, usually when there is an audience. Don't be that guy.

Stanza 63

Original Old Norse:

Fregna ok segja

skal fróðra hverr

sá er vill heitinn horskr

einn vita

né annarr skal

þjóð veit ef þrír ro

Auden & Taylor:

It is safe to tell a secret to one, 

Risky to tell it to two, 

To tell it to three is thoughtless folly, 

Everyone else will know.

Bellows:

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.

Bray:

Each man who is wise and would wise be called 

must ask and answer aright. 

Let one know thy secret, but never a second, --

if three a thousand shall know.

Chisholm:

Each shall ask and answer

who is wise and wishes to be called wise.

Let none know, not even a second.

All will know, if three know.

Hollander:

Both ask and answer let everyone

who wishes to be deemed wise;

let one know it, nor none other;

if three know, thousands will.

Terry:

A man will ask and answer questions

if he wants to be called wise;

one man can know something but two should not,

the whole world knows if three do.

Thorpe:

Inquire and impart

should every man of sense,

who will be accounted sage.

Let one only know, 

a second may not;

if three, all the world knows.

Wisdom is highly prized: we have seen several verses on that topic. But being able to hold your own counsel is also important, the poet tells us. You should avoid sharing secrets with others if you can help it. If you tell someone and they tell a third, then the secret will not be kept and everyone shall know. How many times have you told someone a thing, only to hear it from someone else later?

Stanza 62

Original Old Norse:

Snapir ok gnapir

er til sævar kømr

örn á aldinn mar

svá er maðr

er með mörgum kømr

ok á formælendr fá

Auden & Taylor:

As the eagle who comes to the ocean shore, 

Sniffs and hangs her head, 

Dumfounded is he who finds at the Thing 

No supporters to plead his case.

Bellows:

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.

62. This stanza follows stanza 63 in the manuscript, but there are marks therein indicating the transposition.

Bray:

Like an eagle swooping over old ocean, 

snatching after his prey, 

so comes a man into court who finds 

there are few to defend his cause.

Chisholm:

The eagle snuffles and droops

when he fares over the waves of the sea.

So fares a man in a throng

where few will plead his case.

Hollander:

With lowered head sweeps, to the sea when he comes,

the eagle o'er the billowing brine;

thus eke the man wmongsth a throng

who finds him but few to befriend him.

Terry:

Sniffing and searching over the sea,

the eagle watches the waves;

he's like the man who comes among many

but has few friends.

Thorpe:

Inquire and impart

should every man of sense,

who will be accounted sage.

Let one only know, 

a second may not;

if three, all the world knows.

The man without sufficient supporters is like the eagle who swoops down at a fish only to see it disappear beneath the waves. Don't wait until you get to the gathering to form your alliances. Much of viking life was about gift giving and hospitality because you never knew when you would need an important ally. Feuds could break out over fairly small disagreements - about where your land ended and your neighbour's began, or who got to use a certain path to summer pasturing.Alliances were essential. They still are today, after all. "It's not what you know, but WHO you know" is a popular saying. 

Stanza 61

Original Old Norse:

Þveginn ok mettr

ríði maðr þingi at

þótt hann sét væddr til vel

skúa ok bróka

skammisk engi maðr

né hests in heldr

þótt hann hafit góðan

Auden & Taylor:

Washed and fed, 

one may fare to the Thing: 

Though one's clothes be the worse for Wear,

None need be ashamed of his shoes or hose,

Nor of the horse he owns, 

Although no thoroughbred.

Bellows:

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.)

The fifth line is probably a spurious addition.

Bray:

Fed and washed should one ride to court 

though in garments none too new; 

thou shalt not shame thee for shoes or breeks, 

nor yet for a sorry steed.

Chisholm:

Well fed and washed fare to the thing. A man should

ride to the thing though his clothes are well worn.

A man should not be ashamed of his shoes and breeks,

or even less of his horse, though they are not the best

Hollander:

Well-groomed and washed wend thee to the Thing,

though thy clothes be not the best;

of thy shoes and breeks be not ashamed,

and still less of they steed.

Terry:

Don't be hungry when you ride to the Thing,

be clean though your clothes be poor;

you will not be shamed by shoes and breeches,

nor by your horse, though he be no prize.

Thorpe:

Washed and refected 

let a man ride to the Thing,

although his garments be not too good;

of his shoes and breeches

let no one be ashamed,

nor of his horse, 

although he have not a good one.

The Thing was the assembly to settle differences, plead suits and socialise in all kids of ways; in Iceland, the annual national gathering, the Alþingi is still the name for their governing body, though they no longer meet out in the valley in tents (a few politicians have suggested that doing so would make the government work a little faster). Traditionally the law speaker recited at least a third of the laws that he had to keep memorised. Thus legal matters were decided there: as much as Icelanders pride themselves on having the longest existing democracy, the medieval version demonstrates that might (usually through having supporters, but sometimes through outright violence) made right. This verse counsels that one must make the best appearance possible. If your clothes were not the best at least make sure they are clean and mended, your shoes clean and your horse stepping out the best she can, even if she wasn't going to win any races - or in the case of male horses, any fights. Horse fights were a brutal but popular sport.

To bring this to modern day: when you go for a job interview, or to court, or even to meet the parents of your mate, present yourself nicely. Wash your hair. Comb your beard. Wear a suit (or at least clean clothes). Do not show up for any of these things in shorts and a muscle shirt. Have pride in yourself and your apperance.

Stanza 60

Original Old Norse:

Þurra skíða

ok þakinna næfra

þess kann maðr mjöt

ok þess viðar

er vinnask megi

mál ok misseri

Auden & Taylor:

A man should know how many logs 

And strips of bark from the birch 

To stock in autumn, that he may have enough 

Wood for his winter fires.

Bellows:

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.

Bray:

Of dry logs saved and roof-bark stored

a man can know the measure, 

of fire-wood too which should last him out

quarter and half years to come.

Chisholm:

Dry firewood and birch bark

for roofing

a man can measure,

for wood to last in the winter time.

Hollander:

What lathes and logs will last him out,

a man may reckon aright;

and of wood to warm him how much he may want

for many a winter month.

Terry:

How many roof-beams and how much bark --

a man can measure these;

and how much wood will be enough

to keep him warm all winter.

Thorpe:

Of dry planks

and roof-shingles

a man knows the measure;

of the fire-wood

that may suffice,

both measure and time.

This stanza is a little more tricky. The basic sense is clear enough: practical knowledge will save you work. Knowing what kind of wood lasts longest before you use it as roofing is very wise. It plays with the concept of 'measure' both as a way to evaluate knowledge and as actually measuring wood for building. The lengths of time aren't terms we use as often now; some translators just use "short and long" for the seasons, but clearly the difference was more specific and meaningful in this agricultural community.

This also reinforces the previous stanza, of being a hard worker, getting things done. If I didn't chop the firewood in the fall, there would be no heat in the winter. If I dont can the veggies and fruits when they are in season, there will be no food come winter. Knowing how much to stock to feed my family is important.

Stanza 59

Original Old Norse:

Ár skal rísa

sá er á yrkendr fá

ok ganga síns verka á vit

mart um dvelr

þann er um morgin sefr 

hálfr er auðr und hvötum

Auden & Taylor:

Early shall he rise who rules few servants, 

And set to work at once:

Much is lost by the late sleeper, 

Wealth is won by the swift,

Bellows:

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.

Bray:

He must rise betimes who hath few to serve him, 

and see to his work himself; 

who sleeps at morning is hindered much, 

to the keen is wealth half-won.

Chisholm:

He should rise early who has few workers

to see to his work himself.

He loses much who sleeps in the morning.

Half of wealth is gotten by initiative.

Hollander:

Betimes must rise who few reapers has,

and see to the work himself;

much will miss in the morn who sleeps;

for the brisk the race is half run.

Terry:

Get up early if you have few men,

and attend to your tasks yourself;

much slips by while you lie in bed --

work is half of wealth.

Thorpe:

Early should rise

he who has few workers,

and go his work to see to;

greatly is he retarded

who sleeps the morn away.

Wealth half depends on energy.

In typical Nordic litotes, to have 'few workers' is to have only yourself. Rise up early and don't procrastinate, because there is no one else you can count on. Half delayed is half unpaid! While this may seem more puritan than viking, they have in common a harsh life with a lot of tedious chores to maintain food and comfort. When I lived on the ranch, we were up before the sun every morning, to get chores done. If you slacked, and waited until YOU were ready, the live stock suffered from lack of proper care.

Stanza 58

Original Old Norse:

Ár skal rísa

sá er annars vill

fé eða fjör hafa

sjaldan liggjandi úlfr

lær um getr

né sofandi maðr sigr

Auden & Taylor:

Early shall he rise who has designs 

On anothers land or life:

His prey escapes the prone wolf, 

The sleeper is seldom victorious.

Bellows:

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.

Bray:

He must rise betimes who fain of another 

or life or wealth would win;

scarce falls the prey to sleeping wolves,

or to slumberers victory in strife.

Chisholm:

He should rise early who wants to take

the life or property of another.

Seldom does the lying wolf get the lamb

or the sleeping man victory.

Hollander:

Betimes must rise who would take another's

life and win his wealth;

lying down wolf never got the lamb,

nor sleeping wight slew his foe.

Terry:

Get up early if you are after

another man's life or money; 

a sleeping wolf will seldom make a kill

nor a warrior win lying down.

Thorpe:

He should early rise,

who another’s property or life

desires to have.

Seldom a sluggish wolf

gets prey,

or a sleeping man victory.

"The early bird gets the worm". We have all heard this. Here the advice is the same but with the vivid example of the busy wolf grabbing the lamb's 'ham' or thigh. The sleeping warrior will not get victory any more than the sleeping wolf his dinner. In a nut shell, "Don't be lazy".

Stanza 57

Original Old Norse:

Brandr af brandi

brinn unz brunninn er

funi kveykisk af funa

maðr af manni

verðr at máli kuðr

en til dœlskr af dul

Auden & Taylor:

Brand Kindles Till they broun out,

Flame is quickened by flame:

One man from another is known by his speech

The simpleton by his silence.

Bellows:

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.

Bray:

Brand kindles from brand until it be burned,

spark is kindled from spark,

man unfolds him by speech with man, 

but grows over secret through silence.

Chisholm:

Brand burns brand and is so burned.

Fire is kindled from fire.

A man is known by his talk

and the dull man is known by his nonsense,

Hollander:

Kindles brand from brand, and burns till all burnt it is;

thus fire is kindled from fire;

by the words of his mouth a man is known,

but frm his dullness a dullard.

Terry:

Flames from one log leap to another,

fire kindles fire;

a man's wit shows in his words,

stupidity is silent

Thorpe:

Brand burns from brand

until it is burnt out;

fire is from fire quickened.

Man to man

becomes known by speech,

but a fool by his bashful silence.

"Like breeds like" we might say: just as the flame passes from torch to torch, so the light of learning passes from a wise one to a willing student. It burns brightly as long as there is fuel for it - an eager mind. It's a constant refrain of the verses, but if you listen to fools you learn nothing but foolishness. Be mindful of where you sit. Better to learning nothing at all, than to learn foolishness.