The Kalevala · 201 of 275 · tr. John Martin Crawford
Rune XXXV-a
'S EVIL DEEDS.
Kullerwionen, youthful wizard, In his blue and scarlet stockings, Henceforth lingered with his parents; But he could not change his nature, Could not gain a higher wisdom, Could not win a better judgment; As a child he was ill-nurtured, Early rocked in stupid cradles, By a nurse of many follies, By a minister of evil.
To his work went Kullerwoinen, Strove to make his labors worthy; First, Kullervo went a-fishing, Set his fishing-nets in ocean; With his hands upon the row-locks, Kullerwoinen spake as follows: "Shall I pull with all my forces, Pull with strength of youthful heroes, Or with weakness of the aged?" From the stern arose a gray-beard, And he answered thus Kullervo: "Pull with all thy youthful vigor; Shouldst thou row with magic power, Thou couldst not destroy this vessel, Couldst not row this boat to fragments." Thereupon the youth, Kullervo, Rowed with all his youthful vigor, With the mighty force of magic, Rowed the bindings from the vessel, Ribs of juniper he shattered, Rowed the aspen-oars to pieces.
When the aged sire, Kalervo, Saw the work of Kullerwoinen, He addressed his son as follows: "Dost not understand the rowing; Thou hast burst the bands asunder, Bands of juniper and willow, Rowed my aspen-boat to pieces; To the fish-nets drive the salmon, This, perchance, will suit thee better." Thereupon the son, Kullervo, Hastened to his work as bidden, Drove the salmon to the fish-nets, Spake in innocence as follows: "Shall I with my youthful vigor Scare the salmon to the fish-nets, Or with little magic vigor Shall I drive them to their capture?
Spake the master of the fish-nets: "That would be but work of women, Shouldst thou use but little power In the frighting of the salmon!" Kullerwoinen does as bidden, Scares the salmon with the forces Of his mighty arms and shoulders, With the strength of youth and magic, Stirs the water thick with black-earth, Beats the scare-net into pieces, Into pulp he beats the salmon.
When the aged sire, Kalervo, Saw the work of Kullerwoinen, To his son these words he uttered: "Dost not understand this labor, For this work thou art not suited, Canst not scare the perch and salmon To the fish-nets of thy father; Thou hast ruined all my fish-nets, Torn my scare-net into tatters, Beaten into pulp the whiting, Torn my net-props into fragments, Beaten into bits my wedges.
Leave the fishing to another; See if thou canst pay the tribute, Pay my yearly contribution; See if thou canst better travel, On the way show better judgment!" Thereupon the son, Kullervo, Hapless youth in purple vestments, In his magic shoes of deer-skin, In his locks of golden color, Sallied forth to pay the taxes, Pay the tribute for his people.
When the youth had paid the tribute, Paid the yearly contribution, He returned to join the snow-sledge, Took his place upon the cross-bench, Snapped his whip above the courser, And began his journey homeward; Rattled on along the highway, Measured as he galloped onward Wainamoinen's hills and valleys, And his fields in cultivation.
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 worldview implies natural elements like the ocean and salmon are responsive to magical forces and inhabited by spiritual agency, consistent with the shamanic context of the Kalevala.
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 depicts Kullervo using 'magic power' in conjunction with speech ('spake as follows') to exert causal force over physical objects like the boat and nets, reflecting the Kalevala tradition of runo-songs altering reality.