← Home
The Kalevala · 240 of 275 · tr. John Martin Crawford

Rune XLIV-c

"Give me, maiden, of thy tresses, Give to me thy golden ringlets; I will weave them into harp-strings, To the joy of Wainamoinen, To the pleasure of his people." Thereupon the forest-maiden Gave the singer of her tresses, Gave him of her golden ringlets, And of these he made the harp-strings. Sources of eternal pleasure To the people of Wainola. Thus the sacred harp is finished, And the minstrel, Wainamoinen, Sits upon the rock of joyance, Takes the harp within his fingers, Turns the arch up, looking skyward; With his knee the arch supporting, Sets the strings in tuneful order, Runs his fingers o'er the harp-strings, And the notes of pleasure follow. Straightway ancient Wainamoinen, The eternal wisdom-singer, Plays upon his harp of birch-wood. Far away is heard the music, Wide the harp of joy re-echoes; Mountains dance and valleys listen, Flinty rocks are tom asunder, Stones are hurled upon the waters, Pebbles swim upon the Big-Sea, Pines and lindens laugh with pleasure, Alders skip about the heather, And the aspen sways in concord. All the daughters of Wainola Straightway leave their shining needles, Hasten forward like the current, Speed along like rapid rivers, That they may enjoy and wonder. Laugh the younger men and maidens, Happy-hearted are the matrons Flying swift to bear the playing, To enjoy the common pleasure, Hear the harp of Wainamoinen. Aged men and bearded seniors, Gray-haired mothers with their daughters Stop in wonderment and listen. Creeps the babe in full enjoyment As he hears the magic singing, Hears the harp of Wainamoinen. All of Northland stops in wonder, Speaks in unison these measures: "Never have we heard such playing, Never heard such strains of music, Never since the earth was fashioned, As the songs of this magician, This sweet singer, Wainamoinen!" Far and wide the sweet tones echo, Ring throughout the seven hamlets, O'er the seven islands echo; Every creature of the Northland Hastens forth to look and listen, Listen to the songs of gladness, To the harp of Wainamoinen. All the beasts that haunt the woodlands Fall upon their knees and wonder At the playing of the minstrel, At his miracles of concord. All the songsters of the forests Perch upon the trembling branches, Singing to the wondrous playing Of the harp of Wainamoinen. All the dwellers of the waters Leave their beds, and eaves, and grottoes, Swim against the shore and listen To the playing of the minstrel, To the harp of Wainamoinen. All the little things in nature, Rise from earth, and fall from ether, Come and listen to the music, To the notes of the enchanter, To the songs of the magician, To the harp of Wainamoinen. Plays the singer of the Northland, Plays in miracles of sweetness, Plays one day, and then a second, Plays the third from morn till even; Plays within the halls and cabins, In the dwellings of his people, Till the floors and ceilings echo, Till resound the roofs of pine-wood, Till the windows speak and tremble, Till the portals echo joyance, And the hearth-stones sing in pleasure.
§ Ask Guru about this passage →
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 phenomena like mountains, trees, and stones possessing spirits that react with human-like emotions and actions to the music.

All passages →
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.

Väinämöinen's singing and harp playing exert direct causal-magical force over reality, causing stones to swim and rocks to break.

All passages →
Related passages · 5 parallels
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)
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|8. Realization-c
The Astral Body is not always of the same sex as the terrestrial, that is, the proportions of the two forces, varying from right to left, seem frequently to belie the visible organization, producing seeming aberrations of human passion and…”
Shared concept: Word Power Incantation — 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. (derived)
western_esoteric|Psychic Self-Defence (Dion Fortune)|8. The Risks Incidental To Ceremonial Magic-e
Enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. I do not think it in the least likely, however, that the Qlippotic demons will be encountered save through the use of ceremonial magic. They…”
Shared concept: Word Power Incantation — 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. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|3. The Triangle Of Pantacles-b
Nature is not outraged with impunity, and no one can play safely with unknown and incalculable forces. It is this consideration which has led and will ever lead us to deny the vain curiosity of those who would see in order that they may be…”
Shared concept: Word Power Incantation — 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. (derived)
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter LXXI — Of Many Words Joined Together, as in Sentences and Verses; and of the Virtues and Astrictions of Charms|Chapter LXXI, Section 1a
CHAPTER LXXI. Of Many Words Joined Together, as in Sentences and Verses; and of the Virtues and Astrictions of Charms . Besides the virtues of words and names, there is also a greater virtue found in sentences, from the truth contained in…”
Shared concept: Word Power Incantation — 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. (derived)