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The Kalevala · 148 of 275 · tr. John Martin Crawford

Rune XXVc

But I know without the asking, See the answer to my question: Thou hast brought the sweet-voiced cuckoo, Thou hast found the swan of beauty Plucked the sweetest flower of Northland, Culled the fairest of the jewels, Gathered Pohya's sweetest berry!" Sat a babe upon the matting, And the young child spake as follows: "Brother, what is this thou bringest, Aspen-log or trunk of willow, Slender as the mountain-linden? Bridegroom, well dost thou remember, Thou hast hoped it all thy life-time, Hoped to bring the Maid of Beauty, Thou a thousand times hast said it, Better far than any other, Not one like the croaking raven, Nor the magpie from the border, Nor the scarecrow from the corn-fields, Nor the vulture from the desert. What has this one done of credit, In the summer that has ended? Where the gloves that she has knitted, Where the mittens she has woven? Thou hast brought her empty-handed, Not a gift she brings thy father; In thy chests the nice are nesting, Long-tails feeding on thy vestments, And thy bride, cannot repair them." Lakko hostess of Wainola, She the faithful Kalew-daughter, Hears the young child's speech in wonder, Speaks these words of disapproval: Silly prattler, cease thy talking, Thou Last spoken in dishonor; Let all others be astonished, Reap thy malice on thy kindred, must not harm the Bride of Beauty, Rainbow-daughter of the Northland. False indeed is this thy Prattle, All thy words are full or evil, Fallen from thy tongue of mischief From the lips of one unworthy. Excellent the hero's young bride, Best of all in Sariola, Like the strawberry in summer, Like the daisy from the meadow, Like the cuckoo from the forest, Like the bluebird from the aspen, Like the redbreast from the heather, Like the martin from the linden; Never couldst thou find in Ehstland Such a virgin as this daughter, Such a graceful beauteous maiden, With such dignity of Carriage, With such arms of pearly whiteness, With a neck so fair and lovely. Neither is she empty-handed, She has brought us furs abundant, Brought us many silken garments, Richest weavings of Pohyola. Many beauteous things the maiden, With the spindle has accomplished, Spun and woven with her fingers Dresses of the finest texture She in winter has upfolded, Bleached them in the days of spring-time, Dried them at the hour of noon-day, For our couches finest linen, For our heads the softest pillows, For our comfort woollen blankets, For our necks the silken ribbons." To the bride speaks gracious Lakko: "Goodly wife, thou Maid of Beauty, Highly wert thou praised as daughter, In thy father's distant country; Here thou shalt be praised forever By the kindred of thy husband; Thou shalt never suffer sorrow, Never give thy heart to grieving; In the swamps thou wert not nurtured, Wert not fed beside the brooklets; Thou wert born 'neath stars auspicious, Nurtured from the richest garners, Thou wert taken to the brewing Of the sweetest beer in Northland. "Beauteous bride from Sariola, Shouldst thou see me bringing hither Casks of corn, or wheat, or barley; Bringing rye in great abundance, They belong to this thy household; Good the plowing of thy husband. Good his sowing and his reaping.
Themes
Covenanttheology

A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.

The marriage establishes a binding alliance between Sariola and Pohjola with explicit mutual obligations regarding praise, prosperity, and household management.

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Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

The bride is described as a 'Rainbow-daughter of the Northland,' suggesting a mythic union between cultural heroes and nature spirits or principles rather than a purely human transaction.

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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 emphasizes the moral and social efficacy of speech, treating words as having inherent power to define worth or cause harm ('words are full or evil', 'tongue of mischief'), consistent with the Kalevala's tradition of runo-songs altering reality.

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