The Kalevala · 143 of 275 · tr. John Martin Crawford
Rune XXIV-e
Now I leave these friends of childhood, Journey southward with my husband, To the arms of Night and Winter, O'er the ice-grown seas of Northland.
"Should I once again, returning, Pay a visit to my tribe-folk, Mother would not hear me calling, Father would not see me weeping, Calling at my mother's grave-stone, 'Weeping o'er my buried father, On their graves the fragrant flowers, Junipers and mournful willows, Verdure from my mother's tresses, From the gray-beard of my father.
"Should I visit Sariola, Visit once again these borders, No one here would bid me welcome.
Nothing in these hills would greet me, Save perchance a few things only, By the fence a clump of osiers, And a land-mark at the corner, Which in early youth I planted, When a child of little stature.
"Mother's kine perhaps will know me, Which so often I have watered, Which I oft have fed and tended, Lowing now at my departure, In the pasture cold and cheerless; Sure my mother's kine will welcome Northland's daughter home returning.
Father's steeds may not forget me, Steeds that I have often ridden, When a maiden free and happy, Neighing now for me departing, In the pasture of my brother, In the stable of my father; Sure my father's steeds will know me, Bid Pohyola's daughter welcome.
Brother's faithful dogs may know me, That I oft have fed and petted, Dogs that I have taught to frolic, That now mourn for me departing, In their kennels in the court-yard, In their kennels cold and cheerless; Sure my brother's dogs will welcome Pohya's daughter home returning.
But the people will not know me, When I come these scenes to visit, Though the fords remain as ever, Though unchanged remain the rivers, Though untouched the flaxen fish-nets On the shores await my coming.
"Fare thou well, my dear old homestead, Fare ye well, my native bowers; It would give me joy unceasing Could I linger here forever.
Now farewell, ye halls and portals, Leading to my father's mansion; It would give me joy unceasing Could I linger here forever.
Fare ye well, familiar gardens Filled with trees and fragrant flowers; It would give me joy unceasing, Could I linger here forever.
Send to all my farewell greetings, To the fields, and groves, and berries; Greet the meadows with their daisies, Greet the borders with their fences, Greet the lakelets with their islands, Greet the streams with trout disporting, Greet the hills with stately pine-trees, And the valleys with their birches.
Fare ye well, ye streams and lakelets, Fertile fields, and shores of ocean, All ye aspens on the mountains, All ye lindens of the valleys, All ye beautiful stone-lindens, All ye shade-trees by the cottage, All ye junipers and willows, All ye shrubs with berries laden, Waving grass and fields of barley, Arms of elms, and oaks, and alders, Fare ye well, dear scenes of childhood, Happiness of days departed!" Ending thus, Pohyola's daughter Left her native fields and fallows, Left the darksome Sariola, With her husband, Ilmarinen, Famous son of Kalevala.
Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. Shinto uji-gami and obon, Norse disir and the alfablot, Celtic samhain and the feast for the deceased, Roman lares and parentalia, Chinese ancestor rites, Vedic śrāddha. Practice-coded rather than belief-coded: distinct from soul_migration (cosmological doctrine of soul-transmigration) and theosis_deification (deification trajectory); ancestor_veneration centres the living's ongoing ritual obligation to the dead.
The speaker explicitly anticipates visiting her parents' graves and notes the flowers growing there, indicating an ongoing ritual relationship with the deceased.
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 centrally relies on the belief that animals (kine, steeds, dogs) and plants (trees, flowers) possess inherent spirit, memory, and agency to welcome or mourn the speaker.