← Home
The Kalevala · 147 of 275 · tr. John Martin Crawford

Rune XXV-b

"But I know without the asking, See the answer to my question: Comest from the North a victor, On thy journey well contented; Thou hast brought the Northland daughter, Thou hast razed the hostile portals, Thou hast stormed the forts of Louhi, Stormed the mighty walls opposing, On thy journey to Pohyola, To the village of the father. In thy care the bride is sitting, In thine arms, the Rainbow-maiden, At thy side, the pride of Northland, Mated to the highly-gifted. Who has told the cruel story, Who the worst of news has scattered, That thy suit was unsuccessful, That in vain thy steed had journeyed? Not in vain has been thy wooing, Not in vain thy steed has travelled To the dismal homes of Lapland; He has journeyed heavy laden, Shaken mane, and tail, and forelock, Dripping foam from lips and nostrils, Through the bringing of the maiden, With the burden of the husband. "Come, thou beauty, from the snow-sledge, Come, descend thou from the cross-bench, Do not linger for assistance, Do not tarry to be carried; If too young the one that lifts thee, If too proud the one in waiting, Rise thou, graceful, like a young bird, Hither glide along the pathway, On the tan-bark scarlet- colored, That the herds of kine have evened, That the gentle lambs have trodden, Smoothened by the tails of horses. Haste thou here with gentle footsteps, Through the pathway smooth and tidy, On the tiles of even surface, On thy second father's court-yard, To thy second mother's dwelling, To thy brother's place of resting, To thy sister's silent chambers. Place thy foot within these portals, Step across this waiting threshold, Enter thou these halls of joyance, Underneath these painted rafters, Underneath this roof of ages. During all the winter evenings, Through the summer gone forever, Sang the tiling made of ivory, Wishing thou wouldst walk upon it; Often sang the golden ceiling, Hoping thou wouldst walk beneath it, And the windows often whistled, Asking thee to sit beside them; Even on this merry morning, Even on the recent evening, Sat the aged at their windows, On the sea-shore ran the children, Near the walls the maidens waited, Ran the boys upon the highway, There to watch the young bride's coming, Coming with her hero-husband. "Hail, ye courtiers of Wainola, With the heroes of the fathers, Hail to thee, Wainola's hamlet, Hail, ye halls with heroes peopled, Hail, ye rooms with all your inmates, Hail to thee, sweet golden moonlight, Hail to thee, benignant Ukko, Hail companions of the bridegroom! Never has there been in Northland Such a wedding-train of honor, Never such a bride of beauty. "Bridegroom, thou beloved hero, Now untie the scarlet ribbons, And remove the silken muffler, Let us see the honey-maiden, See the Daughter of the Rainbow. Seven years hast thou been wooing, Hast thou brought the maid affianced, Wainamoinen's Wedding-Songs. Hast thou sought a sweeter cuckoo, Sought one fairer than the moonlight, Sought a mermaid from the ocean?
§ Ask Guru about this passage →
Themes
Ancestor Venerationpraxis

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 text includes greetings to the 'heroes of the fathers' and references the bride entering her 'second father's court-yard', acknowledging lineage.

All passages →
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 vividly personifies the house and its parts (tiling, ceiling, windows) as singing, whistling, and waiting with human desires for the bride's arrival.

All passages →
Related passages · 7 parallels
theosophy|The Secret Doctrine|Page 53 (part 11)
They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influ…”
Shared concept: Animism — 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. (derived)
theosophy|The Secret Doctrine|Page 71 (part 10)
There reside mankind along with Daityas and Danavas, as well as with spirits of Heaven ( Gandharvas, Yakshas, Kimpurushas, etc .) and gods. " ( Chapter iv. ) There is but one exception in the case of King Priyavrata, the son of the first…”
Shared concept: Animism — 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. (derived)
native_american|The Soul of the Indian|Chapter VI-b
At every meal time, a dish of food was placed under it, and some person of the same sex and age as the one who was gone must afterward be invited in to partake of the food. At the end of a year from the time of death, the relatives made a…”
Shared concept: Ancestor Veneration — Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|13. Necromancy-f
Thus, a fatal law drives demons downward when they wish and believe themselves to be ascending. So also those who term themselves chiefs are the most impotent and despised of all. As to the horde of perverse spirits, they tremble before a…”
Shared concept: Ancestor Veneration — Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. (derived)
hinduism|The Bhagavad Gita|Chapter I, Section 1c
In consequence of the predominance of impiety, O K ri sh n a! the women of the family become corrupt ; and the women becoming corrupt, O descendant of V ri sh n i! intermingling of castes results; that intermingling necessarily leads the…”
Shared concept: Ancestor Veneration — Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. (derived)
mesopotamian|Epic of Gilgamesh: Tablet XII — Gilgamish Enquires of the Dead|Tablet XII, Section 1a
THE TWELFTH TABLET. GILGAMISH, IN DESPAIR, ENQUIRES OF THE DEAD. . (Then), what time that the seine had pass’d through the Architect 's dwelling, (Aye, and) the net [had taken its toll] . . . . [said he]: "Lord, what [is’t I may do]…”
Shared concept: Ancestor Veneration — Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. (derived)
norse|The Poetic Edda: Voluspo|Section 1b
The roving Norsemen of the tenth century, very few of whom had as yet accepted Christianity, were nevertheless in close contact with Celtic races which had already been converted, and in many ways the Celtic influence was strongly felt. It…”
Shared concept: Ancestor Veneration — Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. (derived)