The Kalevala · 121 of 275 · tr. John Martin Crawford
Rune XXI-c
"Come, ye maidens that should serve me, Come, ye fellows from the village, Bring me fire upon the birch-bark, Light the fagots of the fir-tree, That I may behold the bridegroom, Chosen suitor of my daughter, Fairy Maiden of the Rainbow, See the color of his eyeballs, Whether they are blue or sable, See if they are warm and faithful." Quick the young lads from the village Brought the fire upon the birch-bark, Brought it on the tips of pine-wood; And the fire and smoke commingled Roll and roar about the hero, Blackening the suitor's visage, And the hostess speaks as follows; "Bring the fire upon a taper, On the waxen tapers bring it!" Then the maidens did as bidden, Quickly brought the lighted tapers, Made the suitor's eyeballs glisten, Made his cheeks look fresh and ruddy; Made his eyes of sable color Sparkle like the foam of waters, Like the reed-grass on the margin, Colored as the ocean jewels, Iridescent as the rainbow.
"Come, ye fellows of the hamlet, Lead my son-in-law and hero To the highest seat at table, To the seat of greatest honor, With his back upon the blue-wall, Looking on my bounteous tables, Facing all the guests of Northland." Then the hostess of Pohyola Served her guests in great abundance, Richest drinks and rarest viands, First of all she, served the bridegroom On his platters, honeyed biscuit, And the sweetest river salmon, Seasoned butter, roasted bacon, All the dainties of Pohyola.
Then the helpers served the others, Filled the plates of all invited With the varied food of Northland.
Spake the hostess of Pohyola: "Come, ye maidens from the village, Hither bring the beer in pitchers, In the urns with double handles, To the many guests in-gathered, Ere all others, serve the bridegroom." Thereupon the merry maidens Brought the beer in silver pitchers From the copper-banded vessels, For the wedding-guests assembled; And the beer, fermenting, sparkled On the beard of Ilmarinen, On the beards of many heroes.
When the guests had all partaken Of the wondrous beer of barley, Spake the beer in merry accents Through the tongues of the magicians, Through the tongue of many a hero, Through the tongue of Wainamoinen, Famed to be the sweetest singer Of the Northland bards and minstrels, These the words of the enchanter: "O thou beer of honeyed flavor, Let us not imbibe in silence, Let some hero sing thy praises, Sing thy worth in golden measures; Let the hostess start the singing, Let the bridegroom sound thy virtues!
Have our songs thus quickly vanished, Have our joyful tongues grown silent?
Evil then has been the brewing, Then the beer must be unworthy, That it does not cheer the singer, Does not move the merry minstrel, That the golden guests are joyless, And the cuckoo is not singing.
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.
Natural phenomena and objects possess agency and spirit, exemplified by the beer speaking through the tongues of heroes.
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 suitor's physical appearance is magically altered from blackened to ruddy and sparkling through ritual intervention.
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.
Song and speech are depicted as having causal power to validate the beer's quality and induce joy among the guests.