Stanza 115

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Ráðumk þér Loddfáfnir en þú ráð nemir njóta mundu ef þú nemr þér munu góð ef þú getr annars konu teygðu þér aldregi eyrarúnu at	Never seduce anothers wife, Never make her your mistress.	I rede thee, Loddfafnir! | and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: Seek never to win | the wife of another, Or long for her secret love.	114. I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou obey'st them, they will work thy weal if thou win'st them: seek not ever to draw to thyself in love-whispering another's wife.
Chisholm:	Hollander:	Terry:	Thorpe:
I give you rede Loddfafnir, heed it well! You will use it if you learn it, it will get you good if you understand it. Watch that you are not lured to bed by another’s wife.	Hear thou, Loddfafnir, and heed it well, learn it, 'twill lend thee strength, follow it, 'twill further thee: beware lest the wedded wife of a man thou lure to love with thee.	Heed my words, Loddfafnir, listen to my counsel; you'll be better off if you believe me, follow my advice, and you'll fare well: never lure another man's wife to lie with you for love.	117. I counsel thee, etc. Another’s wife entice thou never to secret converse.
This is one that should be screamed from the mountain tops, these days. Simply put, if there's a ring on it, leave it alone! This goes for women as well as men. I can't tell you how many times a woman has viewed my wedding ring as a challenge, instead of the promise it represents to my wife.

Stanza 113-114

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Ráðumk þér Loddfáfnir en þú ráð nemir njóta mundu ef þú nemr þér munu góð ef þú getr fjölkunnigri konu skalattu í faðmi sofa svá at hon lyki þik liðum	Shun a woman, wise in magic, Her bed and her embraces:	I rede thee, Loddfafnir! | and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: Beware of sleep | on a witch's bosom, Nor let her limbs ensnare thee.	So shall she charm that thou shalt not heed the council, or words of the king, nor care for thy food, or the joys of mankind, but fall into sorrowful sleep.
Chisholm:	Hollander:	Terry:	Thorpe:
I give you rede Loddfafnir, heed it well. You will use it if you learn it, it will get you good, if you understand it. Do not sleep in the arms of a woman skilled in black arts such that she locks her limbs with yours.	Hear thou, Loddfafnir, and heed it well, learn it, 'twill lend thee strength, follow it, 'twill further thee: in a witch's arms beware of sleeping linking thy limbs with hers	Heed my words, Loddfafnir, listen to my counsel; you'll be better off if you believe me, follow my advice, and you'll fare well: never lie with a witch for love, locking your limbs to hers;	115. I counsel thee, Loddfafnir, to take advice, thou wilt profit if thou takest it. In an enchantress’s embrace thou mayest not sleep, so that in her arms she clasp thee.

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Hon svá gørir at þú gáir eigi þings né þjóðans máls mat þú villat né mannskis gaman ferr þú sorgafullr at sofa	If she cast a spell, you will care no longer To meet and speak with men, Desire no food, desire no pleasure, In sorrow fall asleep.	Such is her might | that thou hast no mind For the council or meeting of men; Meat thou hatest, | joy thou hast not, And sadly to slumber thou farest.	I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou obey'st them, they will work thy weal if thou win'st them: seek not ever to draw to thyself in love-whispering another's wife.
Chisholm:	Hollander:	Terry:	Thorpe:
She will work it that you will not want to go to the thing or care about the talk of the folk. You will not want food or any pleasure and you will seek your bed in sorrow.	She will cast her spell that thou carest not to go to meetings where men are gathered; unmindful of meat, and mirthless, thou goest, and seekest they bed in sorrow.	she'll cast a spell so you won't care to be among men any more; spurning meat and every sport, you'll seek your bed in sorrow.	116. She will be the cause that thou carest not for Thing or prince’s words; food thou wilt shun and human joys; sorrowful wilt thou go to sleep.

Stanza 112

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Ráðumk þér Loddfáfnir en þú ráð nemir njóta mundu ef þú nemr þér munu góð ef þú getr nótt þú rísat nema á njósn sér eða þú leitir þér innan út staðar	Loddfafnir, listen to my counsel: You will fare well if you follow it, It will help you much if you heed it. Never rise at night unless you need to spy Or to ease yourself in the outhouse.	I rede thee, Loddfafnir! | and hear thou my rede,--- Profit thou hast if thou hearest, Great thy gain if thou learnest: Rise not at night, | save if news thou seekest, Or fain to the outhouse wouldst fare.	I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou obey'st them, they will work thy weal if thou win'st them: thou shalt never sleep in the arms of a sorceress, lest she should lock thy limbs;
Chisholm:	Hollander:	Terry:	Thorpe:
I give you rede Loddfafnir, heed it well! You will use it if you learn it, it will get you good, if you understand it. Do not rise at night, except to spy, or to find the outhouse.	Hear thou, Loddfafnir, and heed it well, learn it, 'twill lend thee strength, follow it, 'twill further thee: at night rise not but to be ready for foe, or to look for a spot to relieve thee.	Heed my words, Loddfafnir, listen to my counsel; you'll be better off if you believe me, follow my advice, and you'll fare well: don't get up at night except to guard the house, go out only to relieve yourself.	114. I counsel thee, Loddfafnir, to take advise: thou wilt profit if thou takest it. Rise not a night, unless to explore, or art compelled to go out.
Lines 1-3 are the formula, repeated (abbreviated in the manuscript) in most of the stanzas, with which Othin prefaces his counsels to Loddfafnir, and throughout this section, except in stanzas 111 and 138, Loddfafnir represents himself as simply quoting Othin's words. The material is closely analogous to that contained in the first eighty stanzas of the poem. In some cases (e. g., stanzas 117, 119, 121, 126 and 130) the formula precedes a full four-line stanza instead of two (or three) lines.]

Stanza 111

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Mál er at þylja þular stóli á Urðar brunni at sá ek ok þagðak sá ek ok hugðak hlýdda ek á manna mál of rúnar heyrða ek dœma né um ráðum þögþu Háva höllu at Háva höllu í heyrða ek segja svá	It is time to sing in the seat of the wise, Of what at Urd's Well I saw in silence, saw and thought on. Long I listened to men Runes heard spoken, (counsels revealed.) At Har's hall, In Har's hall: There I heard this.	It is time to chant | from the chanter's stool; By the wells of Urth I was, I saw and was silent, | I saw and thought, And heard the speech of Hor. (Of runes heard I words, | nor were counsels wanting, At the hall of Hor, In the hall of Hor; Such was the speech I heard.)	I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou obey'st them, they will work thy weal if thou win'st them: rise never at nighttime, except thou art spying or seekest a spot without.
Chisholm:	Hollander:	Terry:	Thorpe:
It is time to sing on the sage’s seat at Urth’s well. I saw and was silent, I watched and thought. I heard the speech of men, I heard talk of runes. They were not silent at council. At Har’s hall, in Har’s hall I heard them speak.	'Tis time to chant on the sage's chair: at the well of Urth I saw but said naught, I saw and thought, (listened to Har's lore); Of runes I heard men speak unraveling them, at the hall of Har in the hall of Har and so I heard them say:	I will sing from the sage's chair by the Norns' sacred spring; I watched and listened, I looked and thought about the words of the wise when they talked of runes and what they reveal at the High One's hall, in the High One's hall -- here is what I heard:	112. Time ‘tis to discourse from the preacher’s chair. - By the well of Urd I silent sat, I saw and meditated, I listened to men’s words.
With this stanza begins the Loddfafnismol (stanzas 111-138). Loddfafnir is apparently a wandering singer, who, from his "chanter's stool," recites the verses which he claims to have received from Othin. Wells of Urth: cf. Voluspo, 19 and note. Urth ("the Past") is one of the three Norns. This stanza is apparently in corrupt form, and editors have tried many experiments with it, both in rejecting lines as spurious and in rear ranging the words and punctuation. It looks rather as though the first four lines formed a complete stanza, and the last four had crept in later. The phrase translated "the speech of Hor" is "Hova mol," later used as the title for the entire poem.

Stanza 110

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Baugeið Óðinn hygg ek at unnit hafi hvat skal hans tryggðum trúa? Suttung svikinn hann lét sumbli frá ok grœtta Gunnlöðu	Odhinn, they said, swore an oath on his ring: Who from now on will trust him? By fraud at the feast he befuddled Suttung And brought grief to Gunnlod.	On his ring swore Othin | the oath, methinks; Who now his troth shall trust? Suttung's betrayal | he sought with drink, And Gunnloth to grief he left.	108. A ring-oath Odin I trow had taken -- how shall one trust his troth? 'twas he who stole the mead from Suttung, and Gunnlod caused to weep.
Chisholm:	Hollander:	Terry:	Thorpe:
I know that Odin swore an oath on a ring, How shall his troth be trusted? He robbed Suttung and took his sumble. To Gunnloth he brought sorrow.	An oath on the ring did Othin swear; how put trust in his troth? Suttung he swindled and snatched his drink, And Gunnloth he beguiled.	Odin didn't honor his oath on the ring -- what good is any pledge he gives? He stole the mead from Suttung's feast, and Gunnlod grieves.	111. Odin, I believe, a ring-oath gave. Who in his faith will trust? Suttung defrauded, of his drink bereft, and Gunnlöd made to weep!
The Mead of Poetry At the conclusion of the Aesir-Vanir War, the Aesir and Vanir gods and goddesses sealed their truce by spitting into a great vat. From their spittle they formed a being whom they named Kvasir (“Fermented Berry Juice”). Kvasir was the wisest human that had ever lived; none were able to present him with a question for which he didn’t have a satisfying answer. He became famous and traveled throughout the world giving counsel. Kvasir was invited to the home of two dwarves, Fjalar (“Deceiver”) and Galar (“Screamer”). Upon his arrival, the dwarves slew Kvasir and brewed mead with his blood. This mead contained Kvasir’s ability to dispense wisdom, and was appropriately named Óðrœrir (“Stirrer of Inspiration”). Any who drank of it would become a poet or a scholar. When the gods questioned them about Kvasir’s disappearance, Fjalar and Galar told them that Kvasir had choked on his wisdom. The two dwarves apparently delighted in murder. Soon after this incident, they took the giant Gilling out to sea and drowned him for sport. The sounds of Gilling’s weeping wife irritated them, so they killed her as well, this time by dropping a millstone on her head as she passed under the doorway of their house. But this last mischief got the dwarves into trouble. When Gilling’s son, Suttung (“Heavy with Drink”), learned of his father’s murder, he seized the dwarves and, at low tide, carried them out to a reef that would soon be covered by the waves. The dwarves pleaded for their lives, and Suttung granted their request only when they agreed to give him the mead they had brewed with Kvasir’s blood. Suttung hid the vats of mead in a chamber beneath the mountain Hnitbjorg (“Pulsing Rock”), where he appointed his daughter Gunnlod (“Invitation to Battle”) to watch over them. Now Odin, the chief of the gods, who is restless and unstoppable in his pursuit of wisdom, was displeased with the precious mead’s being hoarded away beneath a mountain. He bent his will toward acquiring it for himself and those he deemed worthy of its powers. Disguised as a wandering farmhand, Odin went to the farm of Suttung’s brother, Baugi. There he found nine servants mowing hay. He approached them, took out a whetstone from under his cloak, and offered to sharpen their scythes. They eagerly agreed, and afterwards marveled at how well their scythes cut the hay. They all declared this to be the finest whetstone they had ever seen, and each asked to purchase it. Odin consented to sell it, “but,” he warned them, “you must pay a high price.” He then threw the stone into the air, and, in their scramble to catch it, the nine killed each other with their scythes. Odin then went to Baugi’s door and introducted himself as “Bölverkr” (“Worker of Misfortune”). He offered to do the work of the nine servants who had, as he told it, so basely killed each other in a dispute in the field earlier that day. As his reward, he demanded a sip of Suttung’s mead. Baugi responded that he had no control of the mead and that Suttung guarded it jealously, but that if Bölverkr could truly perform the work of nine men, he would help the apparent farmhand to obtain his desire. At the end of the growing season, Odin had fulfilled his promise to the giant, who agreed to accompany him to Suttung to inquire about the mead. Suttung, however, angrily refused. The disguised god, reminding Baugi of their bargain, convinced the giant to aid him in gaining access to Gunnlod’s dwelling. The two went to a part of the mountain that Baugi knew to be nearest to the underground chamber. Odin took an auger out from his cloak and handed it to Baugi for hill to drill through the rock. The giant did so, and after much work announced that the hole was finished. Odin blew into the hole to verify Baugi’s claim, and when the rock-dust blew back into his face, he knew that his companion had lied to him. The suspicious god then bade the giant to finish what he had started. When Baugi proclaimed the hole to be complete for a second time, Odin once again blew into the hole. This time the debris were blown through the hole. Odin thanked Baugi for his help, shifted his shape into that of a snake, and crawled into the hole. Baugi stabbed after him with the auger, but Odin made it through just in time. Once inside, he assumed the form of a charming young man and made his way to where Gunnlod guarded the mead. He won her favor and secured a promise from her that, if he would sleep with her for three nights, she would grant him three sips of the mead. After the third night, Odin went to the mead, which was in three vats, and consumed the contents of each vat in a single draught. Odin then changed his shape yet again, this time into that of an eagle, and flew off toward Asgard, the gods’ celestial stronghold, with his prize in his throat. Suttung soon discovered this trickery, took on the form of another eagle, and flew off in pursuit of Odin. When the gods spied their leader approaching with Suttung close behind him, they set out several vessels at the rim of their fortress. Odin reached the abode of his fellow gods before Suttung could catch him, and the giant retreated in anguish. As Odin came to the containers, he regurgitated the mead into them. As he did so, however, a few drops fell from his beak to Midgard, the world of humankind, below. These drops are the source of the abilities of all bad and mediocre poets and scholars. But the true poets and scholars are those to whom Odin dispenses his mead personally and with care.

Stanza 109

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Ins hindra dags gengu hrímþursar Háva ráðs at fregna Háva höllu í at Bölverki þeir spurðu ef hann væri með böndum kominn eða hefði honum Suttungr of sóit	The following day the Frost Giants came, Walked into Har's hall To ask for Har's advice: Had Bolverk they asked, come back to his friends, Or had he been slain by Suttung?	The day that followed, | the frost-giants came, Some word of Hor to win, (And into the hall of Hor;) Of Bolverk they asked, | were he back midst the gods, Or had Suttung slain him there?	107. Came forth, next day, the dread Frost Giants, and entered the High One's Hall: they asked -- was the Baleworker back mid the Powers, or had Suttung slain him below?
Chisholm:	Hollander:	Terry:	Thorpe:
The next day rime Thurses strode out to ask rede of Har in Har’s Hall, asking about Bolverk, whether he was among the Gods or had been slain by Suttung.	the day after, the etins fared into Har's high hall, to ask after Bolverk: whether the Æsir among, Or whether by Suttung slain.	The next day the frost-giants found the High One in his hall; they asked if Odin were with the Æsir or if Suttung had slain him.	110. On the day following came the Hrim-thursar, to learn something of the High One, in the High One’s hall: after Bölverk they inquired, whether he with the gods were come, or Suttung had destroyed him?

Stanza 108

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Ifi er mér á at ek væra enn kominn jötna görðum ór ef ek Gunnlaðar ne nytak innar góðu konu þeirar er lögðumk arm yfir	Hardly would I have come home alive From the garth of the grim troll, Had Gunnlod not helped me, the good woman, Who wrapped her arms around me.	Hardly, methinks, | would I home have come, And left the giants’ land, Had not Gunnloth helped me, | the maiden good, Whose arms about me had been.	106. I misdoubt me if ever again I had come from the realms of the Jötun race, had I not served me of Gunnlod, sweet woman, her whom I held in mine arms.
Chisholm:	Hollander:	Terry:	Thorpe:
I would hardly have come out alive from the garth of the ettins, had I not enjoyed the good woman Gunnloth in whose arms I lay	Unharmed again had I hardly come out of the etins' hall, if Gunnloth helped not, the good maiden, In whose loving arms I lay.	I don't believe I could have come back from the giant's court were it not for Gunnlod, that good woman who lay in my arms for love.	109. ‘Tis to me doubtful that I could have come from the Jötun’s courts, had not Gunnlöd aided me, that good damsel, over whom I laid my arm.
Bellows: Hor: Othin (“the High One”). The frost-giants, Suttung’s kinsmen, appear not to have suspected Othin of being identical with Bolverk, possibly because the oath referred to in stanza I to was an oath made by Othin to Suttung that there was no such person as Bolverk among the gods. The giants, of course, fail to get from Othin the information they seek concerning Bolverk, but Othin is keenly conscious of having violated the most sacred of oaths, that sworn on his ring.
It would seem, from this version of the tale, that Gunnlöð helped Odin willingly, and that he thought well of her in return.

Stanza 107

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Vel keypts litar hefi ek vel notit fás er fróðum vant því at Óðrerir er nú upp kominn á alda vés jarðar	What I won from her I have well used: I have waxed in wisdom since I came back, bringing to Asgard Odrerir, the sacred draught.	The well-earned beauty | well I enjoyed, Little the wise man lacks; So Othrörir now | has up been brought To the midst of the men of earth.	105. In a wily disguise I worked my will; little is lacking to the wise, for the Soul-stirrer now, sweet Mead of Song, is brought to men's earthly abode.
Chisholm:	Hollander:	Terry:	Thorpe:
Dear bought, I put it to good use. For the wise little is lacking. Othroerir has been brought up to the ve of the gods.	(Of the well-bought matter) I made good use: to the wise now little is lacking; for Öthrærir now up is brought, And won for the lord-of-all-wights.	From that good bargain I gained a lot, now I've no lack of wisdom; the magic drink, the mead of poetry, left with the Æsir's lord.	108. Of a well-assumed form I made good use: few things fail the wise; for Odhrærir is now come up to men’s earthly dwellings.
Othrörir: here the name of the magic mead itself, whereas in stanza 141 it is the name of the vessel containing it. Othin had no intention of bestowing any of the precious mead upon men, but as he was flying over the earth, hotly pursued by Suttung, he spilled some of it out of his mouth, and in this way mankind also won the gift of poetry.

Stanza 106

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Rata munn létumk rúms um fá ok um grjót gnaga yfir ok undir stóðumk jötna vegir svá hætta ek höfði til	Gunnlod sat me in the golden seat, Poured me precious mead: Ill reward she had from me for that, For her proud and passionate heart, Her brooding foreboding spirit.	Gunnloth gave | on a golden stool A drink of the marvelous mead; A harsh reward | did I let her have For her heroic heart, And her spirit troubled sore	104.'Twas Gunnlod who gave me on a golden throne a draught of the glorious mead, but with poor reward did I pay her back for her true and troubled heart.
Chisholm:	Hollander:	Terry:	Thorpe:
Gunnloth gave me, as I sat on her golden seat, a drink of the dear won mead. An evil reward I dealt her afterwards, for her goodwill, and her heavy-heart.	Gunnloth gave me, her gold stool upon, a draught of the dear-bought mead; an ill reward I her after left For her faithful friendship, for her heavy heart.	From her gilded chair Gunnlod gave me a cup of costly mead; an ill reward she had in return for her quick kindness, for her heavy heart.	Gunnlöd gave me, on her golden seat, a draught of the precious mead; a bad recompense I afterwards made her, for her whole soul, her fervent love.
Bellow's note: Probably either the fourth or the fifth line is a spurious addition.

Bellows:The giant Suttung ("the old giant") possessed the magic mead, a draught of which conferred the gift of poetry. Othin, desiring to obtain it, changed himself into a snake, bored his way through a mountain into Suttung's home, made love to the giant's daughter, Gunnloth, and by her connivance drank up all the mead. Then he flew away in the form of an eagle, leaving Gunnloth to her fate. While with Suttung he assumed the name of Bolverk ("the Evil-Doer").

Stanza 105

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Gunnlöð mér um gaf gullnum stóli á drykk ins dýra mjaðar ill iðgjöld lét ek hana eptir hafa síns ins heila hugar síns ins svára sefa	Rati had gnawed a narrow passage, Chewed a channel through stone, A path around the roads of giants: I was like to lose my head	The mouth of Rati | made room for my passage, And space in the stone he gnawed; Above and below | the giants' paths lay, So rashly I risked my head.	103. I bored me a road there with Rati's tusk and made room to pass through the rock; while the ways of the Jötuns stretched over and under, I dared my life for a draught.
Chisholm:	Hollander:	Terry:	Thorpe:
The auger bored and made me room gnawed through stone, over and under were the ettin ways. Thus I risked my head.	With an auger I there ate my way, through the rocks I made me room! over and under were teh etins' paths; Thus dared I life and limb.	With a drill's teeth I cut my trail, I gnawed right through the rock; over and under me wound the giants' ways -- a perilous path I traveled.	107. Rati’s mouth I caused to make a space, and to gnaw the rock; over and under me were the Jötun’s ways: thus I my head did peril.
Bellow's note: Rati ("the Traveller"): the gimlet with which Othin bored through the mountain to reach Suttung's home
Even though the way through was perilous, he risked his life just on the promise of a drink. How many times have we done this ourselves? We know the way is dangerous, but we value the reward at the end more than our own lives.

Stanza 104

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Inn aldna jötum ek sótta nú em ek aptr um kominn fátt gat ek þegjandi þar mörgum orðum mælta ek í minn frama í Suttungs sölum	Fruitless my errand, had I been silent When I came to Suttung's courts: With spirited words I spoke to my profit In the hall of the aged giant.	I found the old giant, | now back have I fared, Small gain from silence I got; Full many a word, | my will to get, I spoke in Suttung's hall.	102. I sought that old Jötun, now safe am I back, little served my silence there; but whispering many soft speeches I won my desire in Suttung's halls.
Chisholm:	Hollander:	Terry:	Thorpe:
The old ettin I sought, now I am back I would have gotten little, had I been silent. I spoke many words to work my will in Suttung’s hall.	The old etin I sought--now I am back; In good stead stood my my speech; for with many words my wish i wrought In the hall of Suttungs' sons.	I sought the old giant, and when I saw him, little I learned keeping still: much I received for the many words I spoke in Suttung's hall.	104. Fimbulfambi he is called who little has to say: such is the nature of the simple. ************************* 105. The old Jötun I sought; now I am come back: little got I there by silence; in many words I spoke to my advantage in Suttung’s halls.
Bellows:The giant Suttung ("the old giant") possessed the magic mead, a draught of which conferred the gift of poetry. Othin, desiring to obtain it, changed himself into a snake, bored his way through a mountain into Suttung's home, made love to the giant's daughter, Gunnloth, and by her connivance drank up all the mead. Then he flew away in the form of an eagle, leaving Gunnloth to her fate. While with Suttung he assumed the name of Bolverk ("the Evil-Doer").
Thorpe has split the last two lines of stanza 103 off into their own stanza here. I've added both 104 and 105 to keep with the continuity of the others.

Stanza 103

Original Old Norse:	Auden & Taylor:	Bellows:	Bray:
Heima glaðr gumi ok við gesti reifr sviðr skal um sik vera minnigr ok málugr ef hann vill margfróðr vera opt skal góðs geta fimbulfambi heitir sá er fátt kann segja þat er ósnotrs aðal	Let a man with his guests be glad and merry, Modest a man should be"; But talk well if he intends to be wise And expects praise from men: Fimbul fambi is the fool called "; Unable to open his mouth.	Though glad at home, | and merry with guests, A man shall be wary and wise; The sage and shrewd, | wide wisdom seeking, Must see that his speech be fair; A fool is he named | who nought can say, For such is the way of the witless.	101. In thy home be joyous and generous to guests discreet shalt thou be in thy bearing, mindful and talkative, wouldst thou gain wisdom, oft making me mention of good. He is "Simpleton" named who has nought to say, for such is the fashion of fools.
Chisholm:	Hollander:	Terry:	Thorpe:
Glad in his household and cheerful with guests and wise let a man be. He should be thoughtful and eloquent if he wants to be learned in lore and praised as such. The man who has little to say is deemed an idiot. That is the lot of fools.	Glad in his home, to his guest cheerful, yet shrewd should one be: wise and weighty be the word of his mouth, if wise he would be thought. A ninny is he who naught can say, for such is the way of the witless.	Be happy at home and gay with guests, but a man must have a mind. Remembering much and talking readily, he will be known as wise; a nincompoop never says anything because he's not very bright.	103. At home let a man be cheerful, and towards a guest liberal; of wise conduct he should be, of good memory and ready speech; if much knowledge he desires, he must often talk on good.
Bellows: With this stanza the subject changes abruptly, and apparently the virtues of fair speech, mentioned in the last three lines, account for the introduction, from what source cannot be known, of the story of Othin and the mead of song (stanzas 104-110).