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The Kalevala · 43 of 275 · tr. John Martin Crawford

Rune IXf

Thus it was be tried the balsam, Thus the magic salve he tested, Touched with it the splintered sandstone, Touched the broken blocks of granite, Touched the fissures in the mountains, And the broken parts united, All the fragments grew together. Then the young boy quick returning With the balsam he had finished, To the gray-beard gave the ointment, And the boy these measures uttered "Here I bring the balm of healing, Wonderful the salve I bring thee; It will join the broken granite, Make the fragments grow together, Heat the fissures in the mountains, And restore the injured birch-tree." With his tongue the old man tested, Tested thus the magic balsam, Found the remedy effective, Found the balm had magic virtues; Then anointed he the minstrel, Touched the wounds of Wainamoinen, Touched them with his magic balsam, With the balm of many virtues; Speaking words of ancient wisdom, These the words the gray-beard uttered: "Do not walk in thine own virtue, Do not work in thine own power, Walk in strength of thy Creator; Do not speak in thine own wisdom, Speak with tongue of mighty Ukko. In my mouth, if there be sweetness, It has come from my Creator; If my bands are filled with beauty, All the beauty comes from Ukko." When the wounds had been anointed, When the magic salve had touched them, Straightway ancient Wainamoinen Suffered fearful pain and anguish, Sank upon the floor in torment, Turning one way, then another, Sought for rest and found it nowhere, Till his pain the gray-beard banished, Banished by the aid of magic, Drove away his killing torment To the court of all our trouble, To the highest hill of torture, To the distant rocks and ledges, To the evil-bearing mountains, To the realm of wicked Hisi. Then be took some silken fabric, Quick he tore the silk asunder, Making equal strips for wrapping, Tied the ends with silken ribbons, Making thus a healing bandage; Then he wrapped with skilful fingers Wainamoinen's knee and ankle, Wrapped the wounds of the magician, And this prayer the gray-beard uttered "Ukko's fabric is the bandage, Ukko's science is the surgeon, These have served the wounded hero, Wrapped the wounds of the magician. Look upon us, God of mercy, Come and guard us, kind Creator, And protect us from all evil! Guide our feet lest they may stumble, Guard our lives from every danger, From the wicked wilds of Hisi." Wainamoinen, old and truthful, Felt the mighty aid of magic, Felt the help of gracious Ukko, Straightway stronger grew in body, Straightway were the wounds united, Quick the fearful pain departed. Strong and hardy grew the hero, Straightway walked in perfect freedom, Turned his knee in all directions, Knowing neither pain nor trouble. Then the ancient Wainamoinen Raised his eyes to high Jumala, Looked with gratitude to heaven, Looked on high, in joy and gladness, Then addressed omniscient Ukko, This the prayer the minstrel uttered: "O be praised, thou God of mercy, Let me praise thee, my Creator, Since thou gavest me assistance, And vouchsafed me thy protection, Healed my wounds and stilled mine anguish, Banished all my pain and trouble, Caused by Iron and by Hisi.
Themes
Anthropomorphismtheology

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

The divine is described with human attributes such as a 'tongue,' 'mouth,' and the capacity for 'mercy.'

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Cosmic Dualismtheology

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

A clear opposition exists between the Creator Ukko and the realm of evil Hisi where torment is banished.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text explicitly petitions God to 'guide our feet' and 'protect us,' implying active divine ordering of human affairs.

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Living Godtheology

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

Ukko is depicted as an active, responsive deity who heals, protects, and guides the hero directly.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The magic salve heals both the human hero and the natural landscape (mountains, trees), suggesting a shared ontological structure.

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Prayerpraxis

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

The passage is structured around direct addresses to Ukko and Jumala, culminating in a lengthy prayer of gratitude and petition.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The names Ukko and Jumala are invoked as sources of power and protection within the ritual context.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Material objects like the balsam and silk bandage are consecrated to Ukko to engage divine power for physical healing.

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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 healing magic relies on 'measures uttered' and 'words of ancient wisdom' that actively effect the restoration of wounds and stone.

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