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The Kalevala · 157 of 275 · tr. John Martin Crawford

Rune XXVI-e

Spake the hero, Lemminkainen: "There is none in Pohya's hamlets, In the courts of Sariola, That with me can measure broadswords, That can meet this blade ancestral." From the nail he took a cross-bow, Took the strongest from the rafters, Spake these words in meditation: "I shall recognize as worthy, Recognize that one a hero That can bend this mighty cross-bow, That can break its magic sinews, In the hamlets of Pohyola." Lemminkainen, filled with courage, Girds himself in suit of battle, Dons his mighty mail of copper, To his servant speaks as follows: "Trusty slave, and whom I purchased, Whom I bought with gold and silver, Quick prepare my fiery charger, Harness well my steed of battle; I am going to the feasting, To the banquet-fields of Lempo." Quick obeys the faithful servant, Hitches well the noble war-horse, Quick prepares the fire-red stallion, Speaks these words when all is I ready: "I have done what thou hast hidden, Ready harnessed is the charger, Waiting to obey his master." Comes the hour of the departing Of the hero, Lemminkainen, Right hand ready, left unwilling, All his anxious fingers pain him, Till at last in full obedience, All his members give permission; Starts the hero on his journey, While the mother gives him counsel, At the threshold of the dwelling, At the highway of the court-yard: "Child of courage, my beloved, Son of strength, my wisdom-hero, If thou goest to the feasting, Shouldst thou reach the great carousal, Drink thou only a half a cupful, Drink the goblet to the middle, Always give the half remaining, Give the worse half to another, To another more unworthy; In the lower half are serpents, Worms, and frogs, and hissing lizards, Feeding on the slimy bottom." Furthermore she tells her hero, Gives her son these sage directions, On the border of the court-yard, At the portals farthest distant: "If thou goest to the banquet, Shouldst thou reach the great carousal, Occupy but half the settle, Take but half a stride in walking, Give the second half to others, To another less deserving; Only thus thou'lt be a hero, Thus become a son immortal; In the guest-rooms look courageous, Bravely move about the chambers, In the gatherings of heroes, With the hosts of magic valor." Thereupon wild Lemminkainen Quickly leaped upon the cross-bench Of his battle-sledge of wonder, Raised his pearl-enamelled birch-rod, Snapped his whip above his charger, And the steed flew onward fleetly, Galloped on his distant journey. He had travelled little distance, When a flight of hazel-chickens Quick arose before his coming, Flew before the foaming racer. There were left some feathers lying, Feathers of the hazel-chickens, Lying in the hero's pathway. These the reckless Lemminkainen Gathered for their magic virtues, Put them in his pouch of leather, Did not know what things might happen On his journey to Pohyola; All things have some little value, In a strait all things are useful. Then he drove a little distance, Galloped farther on the highway, When his courser neighed in danger, And the fleet-foot ceased his running.
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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 depicts natural objects like hazel-chickens and crossbows possessing inherent magic virtues and spirits within the worldview.

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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 mother's instructions function as protective formulas, and the hero's speech is described as having magical efficacy within the Kalevala context.

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