The Kalevala · 254 of 275 · tr. John Martin Crawford
Rune XLVIIc
Greater knowledge had the mother, Did not journey to Manala, Knew the word to check the red-flame, How to banish the intruder Through the eyelet of a needle, Through the death-hole of the hatchet." Then the ancient Wainamoinen Questioned Ilmatar as follows: "Whither did the Fire-child wander, Whither did the red-flame hasten, From the border-fields of Turi, To the woods, or to the waters?
Straightway Ilmatar thus answers: "When the fire had fled from Turi, From the castles of Palwoinen, Through the eyelet of the needle, Through the death-hole of the hatchet, First it burned the fields, and forests, Burned the lowlands, and the heather; Then it sought the mighty waters, Sought the Alue-sea and river, And the waters hissed and sputtered In their anger at the Fire-child, Fiery red the boiling Alue!
"Three times in the nights of, summer, Nine times in the nights of autumn, Boil the waters to the tree-tops, Roll and tumble to the mountain, Through the red-ball's force and fury; Hurls the pike upon the pastures, To the mountain-cliffs, the salmon, Where the ocean-dwellers wonder, Long reflect and well consider How to still the angry waters.
Wept the salmon for his grotto, Mourned the whiting for his cavern, And the lake-trout for his dwelling, Quick the crook-necked salmon darted, Tried to catch the fire-intruder, But the red-ball quick escaped him; Darted then the daring whiting, Swallowed quick the wicked Fire-child, Swallowed quick the flame of evil.
Quiet grow the Alue-waters, Slowly settle to their shore-lines, To their long-accustomed places, In the long and dismal evening.
"Time had gone but little distance, When the whiting grow affrighted, Fear befel the fire-devourer; Burning pain and writhing tortures Seized the eater of the Fire-child; Swam the fish in all directions, Called, and moaned, and swam, and circled, Swam one day, and then a second, Swam the third from morn till even; Swam she to the whiting-island, To the caverns of the salmon, Where a hundred islands cluster; And the islands there assembled Thus addressed the fire-devourer: 'There is none within these waters, In this narrow Alue-lakelet, That will eat the fated Fire-fish That will swallow thee in trouble, In thine agonies and torture From the Fire-child thou hast eaten.' "Hearing this a trout forth darting, Swallowed quick as light the whiting, Quickly ate the fire-devourer.
Time had gone but little distance, When the trout became affrighted, Fear befel the whiting-eater; Burning pain and writhing torment Seized the eater of the Fire-fish.
Swam the trout in all directions, Called, and moaned, and swam, and circled, Swam one day, and then a second, Swain the third from morn till even; Swam she to the salmon-island, Swam she to the whiting-grottoes, Where a thousand islands cluster, And the islands there assembled Thus addressed the tortured lake-trout: 'There is none within this river, In these narrow Alue-waters, That will eat the wicked Fire-fish, That will swallow thee in trouble, In thine agonies and tortures, From the Fire-fish thou hast eaten." Hearing this the gray-pike darted, Swallowed quick as light the lake-trout, Quickly ate the tortured Fire-fish.
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 is fundamentally animistic, depicting fire, water, and fish as sentient beings with emotions, speech, and agency inhabiting the landscape.
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 text centers on the magical efficacy of knowing the specific 'word' to banish the fire, reflecting the Kalevala tradition of runo-songs altering reality.