The Kalevala · 120 of 275 · tr. John Martin Crawford
Rune XXI-b
"Feed the courser of the suitor, On the sweetest corn and barley, On the summer-wheat and clover, In the caldron steeped in sweetness; Feed him at the golden manger, In the boxes lined with copper, At my manger richly furnished, In the warmest of the stables; Tie him with a silk-like halter, To the golden rings and staples, To the hooks of purest silver, Set in beams of birch and oak-wood; Feed him on the hay the sweetest, Feed him on the corn nutritious, Give the best my barns can furnish.
"Curry well the suitor's courser With the curry-comb of fish-bone, Brush his hair with silken brushes, Put his mane and tail in order, Cover well with flannel blankets, Blankets wrought in gold and silver, Buckles forged from shining copper.
"Come, ye small lads of the village, Lead the suitor to my chambers, With your auburn locks uncovered, From your hands remove your mittens, See if ye can lead the hero Through the door without his stooping, Lifting not the upper cross-bar, Lowering not the oaken threshold, Moving not the birchen casings, Great the hero who must enter.
"Ilmarinen is too stately, Cannot enter through the portals, Not the son-in-law and bridegroom, Till the portals have been heightened; Taller by a head the suitor Than the door-ways of the mansion." Quick the servants of Pohyola Tore away the upper cross-bar, That his cap might not be lifted; Made the oaken threshold lower That the hero might not stumble; Made the birch-wood portals wider, Opened full the door of welcome, Easy entrance for the suitor.
Speaks the hostess of the Northland As the bridegroom freely passes Through the doorway of her dwelling: "Thanks are due to thee, O Ukko, That my son-in-law has entered!
Let me now my halls examine; Make the bridal chambers ready, Finest linen on my tables, Softest furs upon my benches, Birchen flooring scrubbed to whiteness, All my rooms in perfect order." Then the hostess of Pohyola Visited her spacious dwelling, Did not recognize her chambers; Every room had been remodeled, Changed by force of mighty magic; All the halls were newly burnished, Hedge-hog bones were used for ceilings, Bones of reindeer for foundations, Bones of wolverine for door-sills, For the cross-bars bones of roebuck, Apple-wood were all the rafters, Alder-wood, the window-casings, Scales of trout adorned the windows, And the fires were set in flowers.
All the seats were made of silver, All the floors of copper-tiling, Gold-adorned were all the tables, On the floor were silken mattings, Every fire-place set in copper, Every hearth-stone cut from marble, On each shelf were colored sea-shells, Kalew's tree was their protection.
To the court-room came the hero, Chosen suitor from Wainola, These the words of Ilmarinen: "Send, O Ukko, health and pleasure To this ancient home and dwelling, To this mansion richly fashioned!" Spake the hostess of Pohyola: "Let thy coming be auspicious To these halls of thee unworthy, To the home of thine affianced, To this dwelling lowly fashioned, Mid the lindens and the aspens.
§ Ask Guru about this passage →Themes
Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The passage features direct address to the deity Ukko for thanks and blessings, central to the narrative's conclusion. [quarantine-w2: prayer x finnic — see rellm data/quarantine/dossiers.jsonl]
All passages →Shapeshifting Transformationtheology
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
The dwelling is magically remodeled with materials changing function (bones for ceilings), reflecting fluid materiality.
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 house is transformed by 'mighty magic,' which in the Kalevala tradition is inherently verbal and song-based, implying causal power of utterance.
All passages →Related passages · 9 parallels
theosophy|The Secret Doctrine|Page 12 (part 6)
“" The Dhyanis ( Pitris ) are those who have evolved their BHUTA ( doubles ) from themselves , which RUPA ( form ) has become the vehicle of monads ( seventh and sixth principles ) that had completed their cycle of transmigration in the thre…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 53
“§ 2. Concerning the Forms of Infernal Spirits in their Manifestations Having regard to the nature and antecedents of the Intelligences with which Black Magic professes to be concerned, it must be highly important that the operator should kn…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitants-e
“The imagination of the Greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law." Thus, in behalf of the plant it worked with, the…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. Transmutations-b
“The life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner.
If the doctrine of metempsychosis were true, might one not say that the debauch represented by Circe rea…”
Shared concept: Shapeshifting Transformation — Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. (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)
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)
hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1a
“The Secret Sermon on the Mountain <This dialogue is in many ways the culmination of the whole Corpus, summing up the theory of the Hermetic system at the same time as it provides an intriguing glimpse at the practice.
The focus of the dial…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (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)
greek_mystery|The Golden Verses of Pythagoras|Section 5 (part 1)
“p.
9 NOTES ON THE GOLDEN VERSES OF PYTHAGORAS FROM THE COMMENTARIES OF HIEROCLES.
The Golden Verses may be divided into two parts, the first treating of the Practical or Human Virtues, whose aim is the making of Good Men; and the second,…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)