← Home
The Kalevala · 25 of 275 · tr. John Martin Crawford

Rune V-b

Straightway as the fish he touches, Touches with his knife of silver, Quick it leaps upon the waters, Dives beneath the sea's smooth surface, From the boat with copper bottom, From the skiff of Wainamoinen. In the waves at goodly distance, Quickly from the sea it rises On the sixth and seventh billows, Lifts its head above the waters, Out of reach of fishing-tackle, Then addresses Wainamoinen, Chiding thus the ancient hero: "Wainamoinen, ancient minstrel, Do not think that I came hither To be fished for as a salmon, Only to be chopped in pieces, Dressed and eaten like a whiting Make for thee a dainty breakfast, Make for thee a meal at midday, Make for thee a toothsome supper, Make the fourth meal of the Northland." Spake the ancient Wainamoinen: "Wherefore didst thou then come hither, If it be not for my dinner?" Thus the nameless fish made answer: "Hither have I come, O minstrel, In thine arms to rest and linger, And thyself to love and cherish, At thy side a life-companion, And thy wife to be forever; Deck thy couch with snowy linen, Smooth thy head upon the pillow, Sweep thy rooms and make them cheery, Keep thy dwelling-place in order, Build a fire for thee when needed, Bake for thee the honey-biscuit, Fill thy cup with barley-water, Do for thee whatever pleases. "I am not a scaly sea-fish, Not a trout of Northland rivers, Not a whiting from the waters, Not a salmon of the North-seas, I, a young and merry maiden, Friend and sister of the fishes, Youkahainen's youngest sister, I, the one that thou dost fish for, I am Aino whom thou lovest. "Once thou wert the wise-tongued hero, Now the foolish Wainamoinen, Scant of insight, scant of judgment, Didst not know enough to keep me, Cruel-hearted, bloody-handed, Tried to kill me with thy fish-knife, So to roast me for thy dinner; I, a mermaid of Wellamo, Once the fair and lovely Aino, Sister dear of Youkahainen." Spake the ancient Wainamoinen, Filled with sorrow, much regretting: "Since thou'rt Youkahainen's sister, Beauteous Aino of Pohyola, Come to me again I pray thee!" Thus the mermaid wisely answered; Nevermore will Aino's spirit Fly to thee and be ill-treated." Quickly dived the water-maiden From the surface of the billow To the many-colored pebbles, To the rainbow-tinted grottoes Where the mermaids live and linger. Wainamoinen, not discouraged, Thought afresh and well reflected, How to live, and work, and win her; Drew with care his silken fish-net, To and fro through foam and billow, Through the bays and winding channels, Drew it through the placid waters, Drew it through the salmon-dwellings, Through the homes of water-maidens, Through the waters of Wainola, Through the blue-back of the ocean, Through the lakes of distant Lapland, Through the rivers of Youkola, Through the seas of Kalevala, Hoping thus to find his Aino. Many were the fish be landed, Every form of fish-like creatures, But be did not catch the sea-maid, Not Wellamo's water-maiden, Fairest daughter of the Northland.
§ Ask Guru about this passage →
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 passage depicts natural elements like fish and water as inhabited by spirits with human agency and speech.

All passages →
Shapeshifting Transformationtheology

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.

Aino explicitly transforms from a fish into a maiden, demonstrating form-mutability inherent to preternatural beings.

All passages →
Related passages · 5 parallels
theosophy|The Secret Doctrine|Page 12 (part 6)
" The Dhyanis ( Pitris ) are those who have evolved their BHUTA ( doubles ) from themselves , which RUPA ( form ) has become the vehicle of monads ( seventh and sixth principles ) that had completed their cycle of transmigration in the thre…”
Shared concept: Shapeshifting Transformation — 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. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 53
§ 2. Concerning the Forms of Infernal Spirits in their Manifestations Having regard to the nature and antecedents of the Intelligences with which Black Magic professes to be concerned, it must be highly important that the operator should kn…”
Shared concept: Shapeshifting Transformation — 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. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitants-e
The imagination of the Greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law." Thus, in behalf of the plant it worked with, the…”
Shared concept: Shapeshifting Transformation — 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. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. Transmutations-b
The life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner. If the doctrine of metempsychosis were true, might one not say that the debauch represented by Circe rea…”
Shared concept: Shapeshifting Transformation — 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. (derived)
hinduism|The Bhagavad Gita|Chapter XI, Section 1a
CHAPTER XI. Ar g una said: In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul,, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are li…”
Shared concept: Shapeshifting Transformation — 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. (derived)