The Kalevala · 92 of 275 · tr. John Martin Crawford
Rune XVIId
"Go, thou demon, hence to wander, Flee, thou plague of Northland heroes; Never come again for shelter, Nevermore build thou thy dwelling In the body of Wipunen; Take at once thy habitation To the regions of thy kindred, To thy distant fields and firesides; When thy journey thou hast ended, Gained the borders of thy country, Gained the meads of thy Creator, Give a signal of thy coming, Rumble like the peals of thunder, Glisten like the gleam of lightning, Knock upon the outer portals, Enter through the open windows, Glide about the many chambers, Seize the host and seize the hostess, Knock their evil beads together, Wring their necks and hurl their bodies To the black-dogs of the forest.
"Should this prove of little value, Hover like the bird of battle, O'er the dwellings of the master, Scare the horses from the mangers, From the troughs affright the cattle, Twist their tails, and horns, and forelocks, Hurl their carcasses to Lempo.
"If some scourge the winds have sent me, Sent me on the air of spring-tide, Brought me by the frosts of winter, Quickly journey whence thou camest, On the air-path of the heavens, Perching not upon some aspen, Resting not upon the birch-tree; Fly away to copper mountains, That the copper-winds may nurse thee, Waves of ether, thy protection.
"Didst those come from high Jumala, From the hems of ragged snow-clouds, Quick ascend beyond the cloud-space, Quickly journey whence thou camest, To the snow-clouds, crystal-sprinkled, To the twinkling stars of heaven There thy fire may burn forever, There may flash thy forked lightnings, In the Sun's undying furnace.
"Wert thou sent here by the spring-floods, Driven here by river-torrents?
Quickly journey whence thou camest, Quickly hasten to the waters, To the borders of the rivers, To the ancient water-mountain, That the floods again may rock thee, And thy water-mother nurse thee.
"Didst thou come from Kalma's kingdom, From the castles of the death-land?
Haste thou back to thine own country, To the Kalma-halls and castles, To the fields with envy swollen, Where contending armies perish.
"Art thou from the Hisi-woodlands, From ravines in Lempo's forest, From the thickets of the pine-wood, From the dwellings of the fir-glen?
Quick retrace thine evil footsteps To the dwellings of thy master, To the thickets of thy kindred; There thou mayest dwell at pleasure, Till thy house decays about thee, Till thy walls shall mould and crumble.
Evil genius, thee I banish, Got thee hence, thou horrid monster, To the caverns of the white-bear, To the deep abysm of serpents, To the vales, and swamps, and fenlands, To the ever-silent waters, To the hot-springs of the mountains, To the dead-seas of the Northland, To the lifeless lakes and rivers, To the sacred stream and whirlpool.
"Shouldst thou find no place of resting, I will banish thee still farther, To the Northland's distant borders, To the broad expanse of Lapland, To the ever-lifeless deserts, To the unproductive prairies, Sunless, moonless, starless, lifeless, In the dark abyss of Northland; This for thee, a place befitting, Pitch thy tents and feast forever On the dead plains of Pohyola.
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 natural phenomena (winds, floods, forests) and places as inhabited by spirits with agency, such as the water-mother and copper-winds.
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 functions as a magical spell (runo) intended to command reality and banish a spirit through the causal force of spoken verse.