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The Kalevala · 57 of 275 · tr. John Martin Crawford

Rune XIIa

'S BROKEN VOW. Lemminkainen, artful husband, Reckless hero, Kaukomieli, Constantly beside his young wife., Passed his life in sweet contentment, And the years rolled swiftly onward; Ahti thought not of the battles, Nor Kyllikki of the dances. Once upon a time it happened That the hero, Lemminkainen, Went upon the lake a-fishing, Was not home at early evening, As the cruel night descended; To the village went Kyllikki, To the dance of merry maidens. Who will tell the evil story, Who will bear the information To the husband, Lemminkainen? Ahti's sister tells the story, And the sister's name, Ainikki. Soon she spreads the cruel tidings, Straightway gives the information, Of Kyllikki's perjured honor, These the words Ainikki utters: "Ahti, my beloved brother, To the village went Kyllikki, To the hall of many strangers, To the plays and village dances, With the young men and the maidens, With the maids of braided tresses, To the halls of joy and pleasure." Lemminkainen, much dejected, Broken-hearted, flushed with anger, Spake these words in measured accents: "Mother dear, my gray-haired mother, Wilt thou straightway wash my linen In the blood of poison-serpents, In the black blood of the adder? I must hasten to the combat, To the camp-fires of the Northland, To the battle-fields of Lapland; To the village went Kyllikki, To the play of merry maidens, To the games and village dances, With the maids of braided tresses." Straightway speaks the wife, Kyllikki: "My beloved husband, Ahti, Do not go to war, I pray thee. In the evening I lay sleeping, Slumbering I saw in dream-land Fire upshooting from the chimney, Flames arising, mounting skyward, From the windows of this dwelling, From the summits of these rafters, Piercing through our upper chambers, Roaring like the fall of waters, Leaping from the floor and ceiling, Darting from the halls and doorways." But the doubting Lemminkainen Makes this answer to Kyllikki: "I discredit dreams or women, Have no faith in vows of maidens! Faithful mother of my being, Hither bring my mail of copper; Strong desire is stirring in me For the cup of deadly combat, For the mead of martial conquest." This the pleading mother's answer: "Lemminkainen, son beloved, Do not go to war I pray thee; We have foaming beer abundant, In our vessels beer of barley, Held in casks by oaken spigots; Drink this beer of peace and pleasure, Let us drink of it together." Spake the hero, Lemminkainen: "I shall taste no more the viands, In the home of false Kyllikki; Rather would I drink the water From the painted tips of birch-oars; Sweeter far to me the water, Than the beverage of dishonor, At my mother's home and fireside!
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 reflects an animistic worldview where natural elements like serpents and fire possess agency or omen-like significance within the hero's environment.

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Anthropomorphismtheology

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

The hero Lemminkainen and other figures exhibit distinctly human emotions, domestic roles, and physical needs such as drinking beer and sleeping.

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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 narrative emphasizes the causal power of speech, where the sister's tidings and the hero's vows directly trigger the shift from peace to war.

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