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The Kalevala · 40 of 275 · tr. John Martin Crawford

Rune IXc

"Many things the blacksmith needed, Many things he could not fashion, Could not make the tongue of iron, Could not hammer steel from iron, Could not make the iron harden. Well considered Ilmarinen, Deeply thought and long reflected. Then he gathered birchen ashes, Steeped the ashes in the water, Made a lye to harden iron, Thus to form the steel most needful. With his tongue he tests the mixture, Weighs it long and well considers, And the blacksmith speaks as follows: 'All this labor is for nothing, Will not fashion steel from iron, Will not make the soft ore harden.' "Now a bee flies from the meadow, Blue-wing coming from the flowers, Flies about, then safely settles Near the furnace of the smithy. "'Thus the smith the bee addresses, These the words of Ilmarinen: 'Little bee, thou tiny birdling, Bring me honey on thy winglets, On thy tongue, I pray thee, bring me Sweetness from the fragrant meadows, From the little cups of flowers, From the tips of seven petals, That we thus may aid the water To produce the steel from iron.' "Evil Hisi's bird, the hornet, Heard these words of Ilmarinen, Looking from the cottage gable, Flying to the bark of birch-trees, While the iron bars were heating While the steel was being tempered; Swiftly flew the stinging hornet, Scattered all the Hisi horrors, Brought the blessing of the serpent, Brought the venom of the adder, Brought the poison of the spider, Brought the stings of all the insects, Mixed them with the ore and water, While the steel was being, tempered. "Ilmarinen, skilful blacksmith, First of all the iron-workers, Thought the bee had surely brought him Honey from the fragrant meadows, From the little cups of flowers, From the tips of seven petals, And he spake the words that follow: 'Welcome, welcome, is thy coming, Honeyed sweetness from the flowers Thou hast brought to aid the water, Thus to form the steel from iron!' "Ilmarinen, ancient blacksmith, Dipped the iron into water, Water mixed with many poisons, Thought it but the wild bee's honey; Thus he formed the steel from iron. When he plunged it into water, Water mixed with many poisons, When be placed it in the furnace, Angry grew the hardened iron, Broke the vow that he had taken, Ate his words like dogs and devils, Mercilessly cut his brother, Madly raged against his kindred, Caused the blood to flow in streamlets From the wounds of man and hero. This, the origin of iron, And of steel of light blue color." From the hearth arose the gray-beard, Shook his heavy looks and answered: "Now I know the source of iron, Whence the steel and whence its evils; Curses on thee, cruel iron, Curses on the steel thou givest, Curses on thee, tongue of evil, Cursed be thy life forever! Once thou wert of little value, Having neither form nor beauty, Neither strength nor great importance, When in form of milk thou rested, When for ages thou wert hidden In the breasts of God's three daughters, Hidden in their heaving bosoms, On the borders of the cloudlets, In the blue vault of the heavens. "Thou wert once of little value, Having neither form nor beauty, Neither strength nor great importance, When like water thou wert resting On the broad back of the marshes, On the steep declines of mountains, When thou wert but formless matter, Only dust of rusty color.
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 nature spirits (bee, hornet) and inanimate matter (iron) possessing agency, speech, and personality as central to the worldview.

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Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Iron is described with human traits such as a tongue, vows, and rage, while deities are given physical forms like breasts.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The narrative establishes a conflict between benevolent (bee) and malevolent (hornet) forces determining the nature of created matter.

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Cosmogonycosmology

Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.

The text explicitly narrates the origin of iron and steel from primordial divine sources like God's daughters and marshes.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Divine entities like God's three daughters are depicted as active agents holding the primordial substance of iron.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Ilmarinen directly addresses the bee with a petition ('I pray thee'), treating it as a divine or spiritual agent.

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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.

Spoken words carry causal force, as seen in the curse that binds the iron and the iron's ability to eat words.

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