The Kalevala · 185 of 275 · tr. John Martin Crawford
Rune XXXIb
Then they laid the child of wonder, Fatherless, the magic infant, In the cradle of attention, To be rocked, and fed, and guarded; But he rocked himself at pleasure, Rocked until his locks stood endwise; Rocked one day, and then a second, Rocked the third from morn till noontide; But before the third day ended, Kicks the boy with might of magic, Forwards, backwards, upwards, downwards, Kicks in miracles of power, Bursts with might his swaddling garments Creeping from beneath his blankets, Knocks his cradle into fragments, Tears to tatters all his raiment, Seemed that he would grow a hero, And his mother, Untamala, Thought that be, when full of stature, When he found his strength and reason, Would become a great magician, First among a thousand heroes.
When three months the boy had thriven, He began to speak as follows: "When my form is full of stature, When these arms grow strong and hardy, Then will I avenge the murder Of Kalervo and his people!" Untamoinen bears the saying, Speaks these words to those about him; "To my tribe he brings destruction, In him grows a new Kalervo!" Then the heroes well considered, And the women gave their counsel, How to kill the magic infant, That their tribe may live in safety.
It appeared the boy would prosper; Finally, they all consenting, He was placed within a basket, And with willows firmly fastened, Taken to the reeds and rushes, Lowered to the deepest waters, In his basket there to perish.
When three nights had circled over, Messengers of Untamoinen Went to see if he had perished In his basket in the waters; But the prodigy, was living, Had not perished in the rushes; He had left his willow-basket, Sat in triumph on a billow, In his hand a rod of copper, On the rod a golden fish-line, Fishing for the silver whiting, Measuring the deeps beneath him; In the sea was little water, Scarcely would it fill three measures.
Untamoinen then reflected, This the language of the wizard: "Whither shall we take this wonder, Lay this prodigy of evil, That destruction may o'ertake him, Where the boy will sink and perish?" Then his messengers he ordered To collect dried poles of brushwood, Birch-trees with their hundred branches, Pine-trees full of pitch and resin, Ordered that a pyre be builded, That the boy might be cremated, That Kullervo thus might perish.
High they piled the and branches, Dried limbs from the sacred birch-tree, Branches from a hundred fir-trees, Knots and branches full of resign; Filled with bark a thousand sledges, Seasoned oak, a hundred measures; Piled the brushwood to the tree-tops, Set the boy upon the summit, Set on fire the pile of brushwood, Burned one day, and then a second, Burned the third from morn till evening.
When Untamo sent his heralds To inspect the pyre and wizard, There to learn if young Kullervo Had been burned to dust and ashes, There they saw the young boy sitting On a pyramid of embers, In his band a rod of copper, Raking coals of fire about him, To increase their heat and power; Not a hair was burned nor injured, Not a ringlet singed nor shrivelled.
Then Untamo, evil-humored, Thus addressed his trusted heralds: "Whither shall the boy be taken, To what place this thing of evil, That destruction may o'ertake him.
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 a worldview where magic is inherent in beings and nature, with the child possessing supernatural power over elements like water and fire.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The child's survival against drowning and burning suggests a higher ordering or fate protecting him despite human attempts to destroy him.
The phenomenon where spiritual messengers or healers are rejected by their own community due to familiarity or lack of awe.
The community conspires to kill the child because his prophecy of vengeance threatens their safety, fitting the pattern of rejecting a spiritual figure due to perceived danger.
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 child's spoken vow triggers the conflict and demonstrates the weight of speech in this magical tradition.