The Kalevala · 47 of 275 · tr. John Martin Crawford
Rune X-c
Thereupon the blooming fir-tree Spake these words to Ilmarinen: "O thou senseless, thoughtless hero, Thou hast neither wit nor instinct; Thou dost climb my golden branches, Like a thing of little judgment, Thus to get my pictured moonbeams, Take away my silver starlight, Steal my Bear and blooming branches." Quick as thought old Wainamoinen Sang again in magic accents, Sang a storm-wind in the heavens, Sang the wild winds into fury, And the singer spake as follows: `Take, O storm-wind, take the forgeman, Carry him within thy vessel, Quickly hence, and land the hero On the ever-darksome Northland, On the dismal Sariola." Now the storm-wind quickly darkens, Quickly piles the air together, Makes of air a sailing vessel, Takes the blacksmith, Ilmarinen, Fleetly from the fir-tree branches, Toward the never-pleasant Northland, Toward the dismal Sariola.
Through the air sailed Ilmarinen, Fast and far the hero travelled, Sweeping onward, sailing northward, Riding in the track of storm-winds, O'er the Moon, beneath the sunshine, On the broad back of the Great Bear, Till he neared Pohyola's woodlands, Neared the homes of Sariola, And alighted undiscovered, Was Dot noticed by the hunters, Was not scented by the watch-dogs.
Louhi, hostess of Pohyola, Ancient, toothless dame of Northland, Standing in the open court-yard, Thus addresses Ilmarinen, As she spies the hero-stranger: "Who art thou of ancient heroes, Who of all the host of heroes, Coming here upon the storm-wind, O'er the sledge-path of the ether, Scented not by Pohya's watch-dogs?
This is Ilmarinen's answer: "I have surely not come hither To be barked at by the watch-dogs, At these unfamiliar portals, At the gates of Sariola." Thereupon the Northland hostess Asks again the hero-stranger: "Hast thou ever been acquainted With the blacksmith of Wainola, With the hero, Ilmarinen, With the skilful smith and artist?
Long I've waited for his coming, Long this one has been expected, On the borders of the Northland, Here to forge for me the Sampo." Spake the hero, Ilmarinen: "Well indeed am I acquainted With the blacksmith, Ilmarinen, I myself am Ilmarinen, I, the skilful smith and artist." Louhi, hostess of the Northland, Toothless dame of Sariola, Straightway rushes to her dwelling, These the words that Louhi utters: "Come, thou youngest of my daughters, Come, thou fairest of my maidens, Dress thyself in finest raiment, Deck thy hair with rarest jewels, Pearls upon thy swelling bosom, On thy neck, a golden necklace, Bind thy head with silken ribbons, Make thy cheeks look fresh and ruddy, And thy visage fair and winsome, Since the artist, Ilmarinen, Hither comes from Kalevala, Here to forge for us the Sampo, Hammer us the lid in colors." Now the daughter of the Northland, Honored by the land and water, Straightway takes her choicest raiment, Takes her dresses rich in beauty, Finest of her silken wardrobe, Now adjusts her silken fillet, On her brow a band of copper, Round her waist a golden girdle, Round her neck a pearly necklace, Shining gold upon her bosom, In her hair the threads of silver.
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 explicitly depicts a fir-tree speaking to Ilmarinen, attributing personality and voice to natural phenomena.
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.
Wainamoinen creates a storm-wind and a sailing vessel solely through singing, demonstrating the causal-magical force of the spoken word.