The Kalevala · 64 of 275 · tr. John Martin Crawford
Rune XIIIa
'S SECOND WOOING.
Spake the ancient Lemminkainen To the hostess of Pohyola: "Give to me thy lovely daughter, Bring me now thy winsome maiden, Bring the best of Lapland virgins, Fairest virgin of the Northland." Louhi, hostess of Pohyola, Answered thus the wild magician: "I shall never give my daughter, Never give my fairest maiden, Not the best one, nor the worst one, Not the largest, nor the smallest; Thou hast now one wife-companion, Thou has taken hence one hostess, Carried off the fair Kyllikki." This is Lemminkainen's answer: To my home I took Kyllikki, To my cottage on the island, To my entry-gates and kindred; Now I wish a better hostess, Straightway bring thy fairest daughter, Worthiest of all thy virgins, Fairest maid with sable tresses." Spake the hostess of Pohyola: "Never will I give my daughter To a hero false and worthless, To a minstrel vain and evil; Therefore, pray thou for my maiden, Therefore, woo the sweet-faced flower, When thou bringest me the wild-moose From the Hisi fields and forests." Then the artful Lemminkainen Deftly whittled out his javelins, Quickly made his leathern bow-string, And prepared his bow and arrows, And soliloquized as follows: "Now my javelins are made ready, All my arrows too are ready, And my oaken cross-bow bended, But my snow-shoes are not builded, Who will make me worthy snow-shoes?" Lemminkainen, grave and thoughtful, Long reflected, well considered, Where the snow-shoes could be fashioned, Who the artist that could make them; Hastened to the Kauppi-smithy, To the smithy of Lylikki, Thus addressed the snow-shoe artist: "O thou skilful Woyalander, Kauppi, ablest smith of Lapland, Make me quick two worthy snow-shoes, Smooth them well and make them hardy, That in Tapio the wild-moose, Roaming through the Hisi-forests, I may catch and bring to Louhi, As a dowry for her daughter." Then Lylikki thus made answer, Kauppi gave this prompt decision: "Lemminkainen, reckless minstrel, Thou wilt hunt in vain the wild-moose, Thou wilt catch but pain and torture, In the Hisi fens and forests." Little heeding, Lemminkainen Spake these measures to Lylikki "Make for me the worthy snow-shoes, Quickly work and make them ready; Go I will and catch the blue-moose Where in Tapio it browses, In the Hisi woods and snow-fields." Then Lylikki, snow-shoe-maker, Ancient Kauppi, master artist, Whittled in the fall his show-shoes, Smoothed them in the winter evenings, One day working on the runners, All the next day making stick-rings, Till at last the shoes were finished, And the workmanship was perfect.
Then he fastened well the shoe-straps, Smooth as adder's skin the woodwork, Soft as fox-fur were the stick-rings; Oiled he well his wondrous snow-shoes With the tallow of the reindeer; When he thus soliloquizes, These the accents of Lylikki: "Is there any youth in Lapland, Any in this generation, That can travel in these snow-shoes, That can move the lower sections?" Spake the reckless Lemminkainen, Full of hope, and life, and vigor: Surely there is one in Lapland.
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 explicitly features Tapio (forest god) and Hisi (field spirits), reflecting a worldview where natural phenomena and landscapes are inhabited by distinct, plural divine agents.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Divine or spiritual beings like Louhi are depicted with human characteristics, such as hosting a household, having a daughter, and engaging in verbal negotiation.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The deities and spirits are portrayed as active, present, and dynamic participants who directly interact with the hero rather than abstract principles.