← Home
The Kalevala · 111 of 275 · tr. John Martin Crawford

Rune XXa

BREWING OF BEER. Now we sing the wondrous legends, Songs of wedding-feasts and dances, Sing the melodies of wedlock, Sing the songs of old tradition; Sing of Ilmarinen's marriage To the Maiden of the Rainbow, Fairest daughter of the Northland, Sing the drinking-songs of Pohya. Long prepared they for the wedding In Pohyola's halls and chambers, In the courts of Sariola; Many things that Louhi ordered, Great indeed the preparations For the marriage of the daughter, For the feasting of the heroes, For the drinking of the strangers, For the feeding of the poor-folk, For the people's entertainment. Grew an ox in far Karjala, Not the largest, nor the smallest, Was the ox that grew in Suomi; But his size was all-sufficient, For his tail was sweeping Jamen, And his head was over Kemi, Horns in length a hundred fathoms, Longer than the horns his mouth was; Seven days it took a weasel To encircle neck and shoulders; One whole day a swallow journeyed From one horn-tip to the other, Did not stop between for resting. Thirty days the squirrel travelled From the tail to reach the shoulders, But he could not gain the horn-tip Till the Moon had long passed over. This young ox of huge dimensions, This great calf of distant Suomi, Was conducted from Karjala To the meadows of Pohyola; At each horn a hundred heroes, At his head and neck a thousand. When the mighty ox was lassoed, Led away to Northland pastures, Peacefully the monster journeyed By the bays of Sariola, Ate the pasture on the borders; To the clouds arose his shoulders, And his horns to highest heaven. Not in all of Sariola Could a butcher be discovered That could kill the ox for Louhi, None of all the sons of Northland, In her hosts of giant people, In her rising generation, In the hosts of those grown older. Came a hero from a distance, Wirokannas from Karelen, And these words the gray-beard uttered: "Wait, O wait, thou ox of Suomi, Till I bring my ancient war-club; Then I'll smite thee on thy forehead, Break thy skull, thou willing victim! Nevermore wilt thou in summer Browse the woods of Sariola, Bare our pastures, fields, and forests; Thou, O ox, wilt feed no longer Through the length and breadth of Northland, On the borders of this ocean!" When the ancient Wirokannas Started out the ox to slaughter, When Palwoinen swung his war-club, Quick the victim turned his forehead, Flashed his flaming eyes upon him; To the fir-tree leaped the hero, In the thicket hid Palwoinen, Hid the gray-haired Wirokannas. Everywhere they seek a butcher, One to kill the ox of Suomi, In the country of Karelen, And among the Suomi-giants, In the quiet fields of Ehstland, On the battle-fields of Sweden, Mid the mountaineers of Lapland, In the magic fens of Turya; Seek him in Tuoni's empire, In the death-courts of Manala. Long the search, and unsuccessful, On the blue back of the ocean, On the far-outstretching pastures.
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 a landscape populated by spiritual agents and magical creatures like the giant ox, reflecting a worldview where nature possesses inherent spirit.

All passages →
Anthropomorphismtheology

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

Divine and heroic figures such as Louhi and Ilmarinen engage in human social activities like ordering feasts and marrying.

All passages →
Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

The passage centers on preparations for the wedding of Ilmarinen to the Maiden of the Rainbow, a mythic union of divine or heroic figures.

All passages →
Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The divine and heroic agents are portrayed as active, present, and dynamic participants in the events of the narrative.

All passages →
Related passages · 1 parallel
celtic|The Mabinogion|Tale BRANWEN THE DAUGHTER OF LLYRb
The King of the Island of the Mighty and Manawyddan the son of Llyr on one side, and Matholwch on the other side, and Branwen the daughter of Llyr beside him. And they were not within a house, but under tents. No house could ever contain…”
Both passages describe the preparation and events surrounding a significant marriage, involving elements of conflict and the involvement of supernatural or extraordinary beings. They share themes of honor, insult, and the consequences of actions within a communal setting.