← Home
The Kalevala · 77 of 275 · tr. John Martin Crawford

Rune XV-d

Lemminkainen's anxious mother Takes the magic rake and hastens To the river of Tuoni, Praying to the Sun as follows: "Thou, O Sun, by God created, Thou that shinest on thy Maker, Shine for me in heat of magic, Give me warmth, and strength, and courage, Shine a third time full of power, Lull to sleep the wicked people, Still the people of Manala, Quiet all Tuoni's empire." Thereupon the sun of Ukko, Dearest child of the Creator, Flying through the groves of Northland, Sitting on a curving birch-tree, Shines a little while in ardor, Shines again in greater fervor, Shines a third time full of power, Lulls to sleep the wicked people In the Manala home and kingdom, Still the heroes with their broadswords, Makes the lancers halt and totter, Stills the stoutest of the spearmen, Quiets Tuoni's ghastly empire. Now the Sun retires in magic, Hovers here and there a moment Over Tuoni's hapless sleepers, Hastens upward to his station, To his Jumala home and kingdom. Lemminkainen's faithful mother Takes the rake of magic metals, Rakes the Tuoni river bottoms, Rakes the cataract and whirlpool, Rakes the swift and boiling current Of the sacred stream of death-land, In the Manala home and kingdom. Searching for her long-lost hero, Rakes a long time, finding nothing; Now she wades the river deeper, To her belt in mud and water, Deeper, deeper, rakes the death-stream, Rakes the river's deepest caverns, Raking up and down the current, Till at last she finds his tunic, Heavy-hearted, finds his jacket; Rakes again and rakes unceasing, Finds the hero's shoes and stockings, Sorely troubled, finds these relies; Now she wades the river deeper, Rakes the Manala shoals and shallows, Rakes the deeps at every angle; As she draws the rake the third time From the Tuoni shores and waters, In the rake she finds the body Of her long-lost Lemminkainen, In the metal teeth entangled, In the rake with copper handle. Thus the reckless Lemminkainen, Thus the son of Kalevala, Was recovered from the bottom Of the Manala lake and river. There were wanting many fragments, Half the head, a hand, a fore-arm, Many other smaller portions, Life, above all else, was missing.
§ Ask Guru about this passage →
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 cosmos is populated by embodied divine agents like the Sun (child of Creator) and Tuoni's empire with inherent spirit.

All passages →
Anthropomorphismtheology

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

The Sun is described with human and animal characteristics such as flying, sitting, and shining in ardor. [quarantine-w1: anthropomorphism x finnic — see rellm data/quarantine/dossiers.jsonl]

All passages →
Prayerpraxis

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

The passage centers on the mother's direct address to the Sun as a mechanism for magical intervention. [quarantine-w2: prayer x finnic — see rellm data/quarantine/dossiers.jsonl]

All passages →
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 spoken prayer functions as an incantation that directly alters reality by lulling the underworld to sleep.

All passages →
Related passages · 7 parallels
theosophy|The Secret Doctrine|Page 53 (part 11)
They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influ…”
Shared concept: Animism — 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. (derived)
theosophy|The Secret Doctrine|Page 71 (part 10)
There reside mankind along with Daityas and Danavas, as well as with spirits of Heaven ( Gandharvas, Yakshas, Kimpurushas, etc .) and gods. " ( Chapter iv. ) There is but one exception in the case of King Priyavrata, the son of the first…”
Shared concept: Animism — 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. (derived)
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|8. Realization-c
The Astral Body is not always of the same sex as the terrestrial, that is, the proportions of the two forces, varying from right to left, seem frequently to belie the visible organization, producing seeming aberrations of human passion and…”
Shared concept: Word Power Incantation — 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. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1c
For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
western_esoteric|The Tarot of the Bohemians (Papus)|Chapter XIV (part 6)
The second, symbolized by Eye, is the origin of feminine Grace, of Authority. We have seen that Power and Authority find their equilibrium in Love. Each man, a reflected molecule of humanity made in its image, contains in himself an Adam,…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
western_esoteric|Psychic Self-Defence (Dion Fortune)|8. The Risks Incidental To Ceremonial Magic-e
Enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. I do not think it in the least likely, however, that the Qlippotic demons will be encountered save through the use of ceremonial magic. They…”
Shared concept: Word Power Incantation — 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. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII-bb
65, when he says, “The cathartic prayer is that which is offered for the purpose of averting diseases originating from pestilence, and other contagious distempers, such as we have written in our temples .” Καθαρτικαι δε (ευχαἰ, επι αποτροπα…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)