The Kalevala · 74 of 275 · tr. John Martin Crawford
Rune XVa
'S RESTORATION.
Lemminkainen's aged mother Anxious roams about the islands, Anxious wonders in her chambers, What the fate of Lemminkainen, Why her son so long has tarried; Thinks that something ill has happened To her hero in Pohyola.
Sad, indeed, the mother's anguish, As in vain she waits his coming, As in vain she asks the question, Where her daring son is roaming, Whether to the fir-tree mountain, Whether to the distant heath-land, Or upon the broad-sea's ridges, On the floods and rolling waters, To the war's contending armies, To the heat and din of battle, Steeped in blood of valiant heroes, Evidence of fatal warfare.
Daily does the wife Kyllikki Look about her vacant chamber, In the home of Lemminkainen, At the court of Kaukomieli; Looks at evening, looks at morning, Looks, perchance, upon his hair-brush, Sees alas!
the blood-drops oozing, Oozing from the golden bristles, And the blood-drops, scarlet-colored.
Then the beauteous wife, Kyllikki, Spake these words in deeps of anguish: "Dead or wounded is my husband, Or at best is filled with trouble, Lost perhaps in Northland forests, In some glen unknown to heroes, Since alas!
the blood is flowing From the brush of Lemminkainen, Red drops oozing from the bristles." Thereupon the anxious mother Looks upon the bleeding hair-brush And begins this wail of anguish: "Woe is me, my life hard-fated, Woe is me, all joy departed!
For alas!
my son and hero, Valiant hero of the islands, Son of trouble and misfortune!
Some sad fate has overtaken My ill-fated Lemminkainen!
Blood is flowing from his hair-brush, Oozing from its golden bristles, And the drops are scarlet-colored." Quick her garment's hem she clutches, On her arm she throws her long-robes, Fleetly flies upon her journey; With her might she hastens northward, Mountains tremble from her footsteps, Valleys rise and heights are lowered, Highlands soon become as lowlands, All the hills and valleys levelled.
Soon she gains the Northland village, Quickly asks about her hero, These the words the mother utters: "O thou hostess of Pohyola, Where hast thou my Lemminkainen?
Tell me of my son and hero!" Louhi, hostess of the Northland, Gives this answer to the mother: "Nothing know I of thy hero, Of the hero of the islands; Where thy son may be I know not, Cannot lend the information; Once I gave thy son a courser, Hitched the racer to his snow-sledge, This the last of Lemminkainen; May perchance be drowned in Wuhne, Frozen In the icy ocean, Fallen prey to wolves in hunger, In a bear's den may have perished." Lemminkainen's mother answers: "Thou art only speaking falsehoods, Northland wolves cannot devour us, Nor the bears kill Kaukomieli; He can slay the wolves of Pohya With the fingers of his left hand; Bears of Northland he would silence With the magic of his singing.
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 reacting to human movement and objects holding spiritual connection to persons, consistent with an animistic worldview.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The bleeding hairbrush signifies a sympathetic link between the hero's physical state and his personal object, resonating across distance.
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 text explicitly attributes magical power to singing that can silence bears and wolves, demonstrating the causal efficacy of the spoken word.