The Kalevala · 244 of 275 · tr. John Martin Crawford
Rune XLVc
"Omnipresent God of mercy, Thou who livest in the heavens, Hasten hither, thou art needed, Hasten to thine ailing children, To observe their cruel tortures, To dispel these fell diseases, Drive destruction from our borders.
Bring with thee thy mighty fire-sword, Bring to me thy blade of lightning, That I may subdue these evils, That these monsters I may banish, Send these pains, and ills, and tortures, To the empire of Tuoni, To the kingdom of the east-winds, To the islands of the wicked, To the caverns of the demons, To the rocks within the mountains, To the hidden beds of iron, That the rocks may fall and sicken, And the beds of iron perish.
Rocks and metals do not murmur At the hands of the invader.
"Torture-daughter of Tuoni, Sitting on the mount of anguish, At the junction of three rivers, Turning rocks of pain and torture, Turn away these fell diseases Through the virtues of the blue-stone; Lead them to the water-channels, Sink them in the deeps of ocean, Where the winds can never find them, Where the sunlight never enters.
"Should this prayer prove unavailing, O, Health-virgin, maid of beauty Come and heal my dying people, Still their agonies and anguish, Give them consciousness and comfort, Give them healthful rest and slumber; These diseases take and banish, Take them in thy copper vessel, To thy eaves within the mountains, To the summit of the Pain-rock, Hurl them to thy boiling caldrons.
In the mountain is a touch-stone, Lucky-stone of ancient story, With a hole bored through the centre, Through this pour these pains and tortures, Wretched feelings, thoughts of evil, Human ailments, days unlucky, Tribulations, and misfortunes, That they may not rise at evening, May not see the light of morning." Ending thus, old Wainamoinen, The eternal, wise enchanter, Rubbed his sufferers with balsams, Rubbed the tissues, red and painful, With the balm of healing flowers, Balsams made of herbs enchanted, Sprinkled all with healing vapors, Spake these words in supplication.
"Ukko, thou who art in heaven, God of justice, and of mercy, Send us from the east a rain-cloud, Send a dark cloud from the North-west, From the north let fall a third one, Send us mingled rain and honey, Balsam from the great Physician, To remove this plague of Northland.
What I know of healing measures, Only comes from my Creator; Lend me, therefore, of thy wisdom, That I may relieve my people, Save them from the fell destroyer, If my hands should fall in virtue, Let the hands of Ukko follow, God alone can save from trouble.
Come to us with thine enchantment, Speak the magic words of healing, That my people may not perish; Give to all alleviation From their sicknesses and sorrows; In the morning, in the evening, Let their wasting ailments vanish; Drive the Death-child from Wainola, Nevermore to visit Northland, Never in the course of ages, Never while the moonlight glimmers O'er the lakes of Kalevala." Wainamoinen, the enchanter, The eternal wisdom-singer, Thus expelled the nine diseases, Evil children or Lowyatar, Healed the tribes of Kalevala, Saved his people from destruction.
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.
Natural phenomena and diseases are personified as active agents like the Torture-daughter of Tuoni or winds inhabiting specific landscapes.
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 passage relies on the belief that God actively orders events like rain and healing to save his people from destruction.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
Wainamoinen employs ritual actions with herbs and balsams alongside invocations to engage divine power for physical healing.
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 centers on the efficacy of spoken songs and magic words to banish disease and command cosmic forces.