[19]. The manuscript marks line 2 as the beginning of a stanza.
[20]. The manuscript omits line 2, supplied by analogy with stanza 6. [[209]]
[21]. Most editors assume a lacuna, after either line 2 or line 3. Sijmons assumes, on the analogy of stanza 8, that a complete stanza describing Karl (“Yeoman”) has been lost between stanzas 21 and 22.
[22]. No line indicated in the manuscript as beginning a stanza. Cart: the word in the original, “kartr,” is one of the clear signs of the Celtic influence noted in the introduction.
[23]. Bring: the word literally means “drove in a wagon”—a mark of the bride’s social status. Snör: “Daughter-in-Law.” Bugge, followed by several editors, maintains that line 4 was wrongly interpolated here from a missing stanza describing the marriage of Kon.
[24]. No line indicated in the manuscript as beginning a stanza. The names mean: Hal, “Man”; Dreng, “The Strong”; Holth, “The Holder of Land”; Thegn, “Freeman”; Smith, “Craftsman”; Breith, “The Broad-Shouldered”; Bondi, “Yeoman”; Bundinskeggi, “With Beard Bound” (i.e., not allowed to hang unkempt); Bui, “Dwelling-Owner”; Boddi, “Farm-Holder”; Brattskegg, “With Beard Carried High”; Segg, “Man.” [[210]]
[25]. No line indicated in the manuscript as beginning a stanza. The names mean: Snot, “Worthy Woman”; Bruth, “Bride”; Svanni, “The Slender”; Svarri, “The Proud”; Sprakki, “The Fair”; Fljoth, “Woman” (?); Sprund, “The Proud”; Vif, “Wife”; Feima, “The Bashful”; Ristil, “The Graceful.”
[26]. Many editors make a stanza out of line 4 and lines 1–2 of the following stanza. Strewn: with fresh straw in preparation for a feast; cf. Thrymskvitha, 22.
[27]. Fathir and Mothir: Father and Mother. Perhaps lines 3–4 should form a stanza with 28, 1–2.
[28]. Bugge thinks lines 5–6, like 23, 4, got in here from the lost stanzas describing Kon’s bride and his marriage. [[211]]