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The Poetic Edda: Hovamol · 3 of 16 · tr. Henry Adams Bellows

Section 1c

Gunnloth : the daughter of the giant Suttung, from whom Othin won the mead of poetry. For this episode see stanzas 104-110. 14. Fjalar : apparently another name for Suttung. This stanza, and probably 13, seem to have been inserted as illustrative.] p. 33 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; p. 34 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; [25. The first two lines are abbreviated in the manuscript, but are doubtless identical with the first two lines of stanza 24. 27. The last two lines were probably added as a commentary on lines 3 and 4.] p. 35 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.
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Themes
Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The passage extensively advises on right thinking (mind/wit), right speech (silence/speaking to the point), and right action (eating/feasting conduct).

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Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

Stanza 20 warns against the greedy man who eats till sick, framing excess and greed as sources of scorn.

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Self Examinationpraxis

Daily review of thought and action as spiritual practice.

Stanza 22 emphasizes the necessity of knowing one's own faults to avoid being a paltry man.

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Word Power Incantationpraxis

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

The introductory note explicitly references Odin winning the mead of poetry, implying the magical or divine power of poetic speech in this tradition.

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