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The Kalevala · 144 of 275 · tr. John Martin Crawford

Rune XXIV-f

But the youth remained for singing, This the chorus of the children: "Hither came a bird of evil' Flew in fleetness from the forest, Came to steal away our virgin, Came to win the Maid of Beauty; Took away our fairest flower, Took our mermaid from the waters, Won her with his youth and beauty, With his keys of ancient wisdom. Who will lead us to the sea-beach, Who conduct us to the rivers? Now the buckets will be idle, On the hooks will rest the fish-poles, Now unswept will lie the matting, And unswept the halls of birch-wood, Copper goblets be unburnished, Dark the handles of the pitchers, Fare thou well, dear Rainbow Maiden." Ilmarinen, happy bridegroom, Hastened homeward with the daughter Of the hostess of Pohyola, With the beauty of the Northland Fleetly flew the hero's snow-sledge, Loudly creaked, and roared, and rattled Down the banks of Northland waters, By the side of Honey-inlet, On the back of Sandy Mountain. Stones went rolling from the highway, Like the winds the sledge flew onward, On the yoke rang hoops of iron, Loud the spotted wood resounded, Loudly creaked the bands of willow, All the birchen cross-bars trembled, And the copper-bells rang music, In the racing of the fleet-foot, In the courser's gallop homeward; Journeyed one day, then a second, Journeyed still the third day onward, In one hand the reins of magic, While the other grasped the maiden, One foot resting on the cross-bar, And the other in the fur-robes. Merrily the steed flew homeward, Quickly did the highways shorten, Till at last upon the third day, As the sun was fast declining, There appeared the blacksmith's furnace, Nearer, Ilmarinen's dwelling, Smoke arising high in ether, Clouds of smoke to lofty heaven, From the village of Wainola, From the suitor's forge and smithy, From the chimneys of the hero, From the home of the successful. THE KALEVALA THE EPIC POEM OF FINLAND INTO ENGLISH BY JOHN MARTIN CRAWFORD [1888] BOOK II CONTENTS RUNE XXV. Wainamoinen's Wedding-songs RUNE XXVI. Origin of the Serpent RUNE XXVII. The Unwelcome Guest RUNE XXVIII. The Mother's Counsel RUNE XXIX. The Isle of Refuge RUNE XXX. The Frost-fiend RUNE XXXI. Kullerwoinen, Son of Evil RUNE XXXII. Kullervo as a Shepherd RUNE XXXIII. Kullervo and the Cheat-cake RUNE XXXIV. Kullervo finds his Tribe-folk RUNE XXXV. Kullervo's Evil Deeds RUNE XXXVI. Kullerwoinen's Victory and Death RUNE XXXVII Ilmarinen's Bride of Gold RUNE XXXVIII. Ilmarinen's Fruitless Wooing RUNE XXXIX. Wainamoinen's Sailing RUNE XL. Birth of the Harp RUNE XLI. Wainamoinen's Harp-songs RUNE XLII. Capture of the Sampo RUNE XLIII. The Sampo lost in the Sea RUNE XLIV. Birth of the Second Harp RUNE XLV. Birth of the Nine Diseases RUNE XLVI. Otso the Honey-eater RUNE XLVII. Louhi steals Sun, Moon, and Fire RUNE XLVIII. Capture of the Fire-fish RUNE XLIX. Restoration of the Sun and Moon RUNE L.
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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 is saturated with spirits inhabiting nature (Rainbow Maiden, bird of evil) and domestic objects, reflecting a worldview where the cosmos is populated by local, embodied divine agents.

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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 passage opens with a chorus of singing and references 'keys of ancient wisdom,' reflecting the Kalevala tradition where spoken words and songs possess causal-magical force.

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Related passages · 7 parallels
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