The Kalevala · 13 of 275 · tr. John Martin Crawford
Rune IIIe
Now it was that Youkahainen Comprehended but too clearly What his folly, what the end was, Of the journey he had ventured, Vainly he had undertaken For the glory of a contest With the grand, old Wainamoinen.
When at last young Youkahainen, Pohyola's old and sorry stripling, Strives his best to move his right foot, But alas!
the foot obeys not; When he strives to move his left foot, Lo!
he finds it turned to flint-stone.
Thereupon sad Youkahainen, In the deeps of desperation, And in earnest supplication, Thus addresses Wainamoinen: "O thou wise and worthy minstrel, Thou the only true, magician, Cease I pray thee thine enchantment,.
Only turn away thy magic, Let me leave this slough of horror, Loose me from this stony prison, Free me from this killing torment, I will pay a golden ransom." Spake the ancient Wainamoinen: "What the ransom thou wilt give me If I cease from mine enchantment, If I turn away my magic, Lift thee from thy slough of horror, Loose thee from thy stony prison, Free thee from thy killing torment?" Answered youthful Youkahainen: "Have at home two magic cross-bows, Pair of bows of wondrous power, One so light a child can bend it, Only strength can bend the other, Take of these the one that pleases." Then the ancient Wainamoinen: "Do not wish thy magic cross-bows, Have a few of such already, Thine to me are worse than useless I have bows in great abundance, Bows on every nail and rafter, Bows that laugh at all the hunters, Bows that go themselves a-hunting." Then the ancient Wainamoinen Sang alas!
poor Youkahainen Deeper into mud and water, Deeper in the slough of torment.
Youkahainen thus made answer: "Have at home two magic shallops, Beautiful the boats and wondrous; One rides light upon the ocean, One is made for heavy burdens; Take of these the one that pleases." Spake the ancient Wainamoinen: "Do not wish thy magic shallops, Have enough of such already; All my bays are full of shallops, All my shores are lined with shallops, Some before the winds are sailors, Some were built to sail against them." Still the Wainola bard and minstrel Sings again poor Youkahainen Deeper, deeper into torment, Into quicksand to his girdle, Till the Lapland bard in anguish Speaks again to Wainamoinen: "Have at home two magic stallions, One a racer, fleet as lightning, One was born for heavy burdens; Take of these the one that pleases." Spake the ancient Wainamoinen: "Neither do I wish thy stallions, Do not need thy hawk-limbed stallions, Have enough of these already; Magic stallions swarm my stables, Eating corn at every manger, Broad of back to hold the water, Water on each croup in lakelets." Still the bard of Kalevala Sings the hapless Lapland minstrel Deeper, deeper into torment, To his shoulders into water.
Themes
◆Animismcosmology
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
The worldview implies inherent power in natural objects (magic bows, boats) and the landscape responding to magical song.
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
Joukahainen's feet are magically transformed into flint-stone, illustrating the form-mutability of beings under magical influence.
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 passage centers on Wainamoinen's song causing physical transformation and entrapment, explicitly matching the definition's reference to Vainamoinen's runo-songs.