Kalevala

PREFACE

The following translation was undertaken from a desire to lay before the English-speaking people the full treasury of epical beauty, folklore, and mythology comprised in The Kalevala, the national epic of the Finns. A brief description of this peculiar people, and of their ethical, linguistic, social, and religious life, seems to be called for here in order that the following poem may be the better understood.

Finland (Finnish, Suomi or Suomenmaa, the swampy region, of which Finland, or Fen-land is said to be a Swedish translation,) is at present a Grand-Duchy in the north-western part of the Russian empire, bordering on Olenetz, Archangel, Sweden, Norway, and the Baltic Sea, its area being more than 144,000 square miles, and inhabited by some 2,000,000 of people, the last remnants of a race driven back from the East, at a very early day, by advancing tribes. The Finlanders live in a land of marshes and mountains, lakes and rivers, seas, gulfs, islands, and inlets, and they call themselves Suomilainen, Fen-dwellers. The climate is more severe than that of Sweden. The mean yearly temperature in the north is about 27°F., and about 38°F., at Helsingfors, the capital of Finland. In the southern districts the winter is seven months long, and in the northern provinces the sun disappears entirely during the months of December and January.

The inhabitants are strong and hardy, with bright, intelligent faces, high cheek-bones, yellow hair in early life, and with brown hair in mature age. With regard to their social habits, morals, and manners, all travellers are unanimous in speaking well of them. Their temper is universally mild; they are slow to anger, and when angry they keep silence. They are happy-hearted, affectionate to one another, and honorable and honest in their dealings with strangers. They are a cleanly people, being much given to the use of vapor-baths. This trait is a conspicuous note of their character from their earliest history to the present day. Often in the runes of The Kalevala reference is made to the “cleansing and healing virtues of the vapors of the heated bathroom.”

The skull of the Finn belongs to the brachycephalic (short-headed) class of Retzius. Indeed the Finn-organization has generally been regarded as Mongol, though Mongol of a modified type. His color is swarthy, and his eyes are gray. He is not inhospitable, but not over-easy of access; nor is he a friend of new fashions. Steady, careful, laborious, he is valuable in the mine, valuable in the field, valuable oil shipboard, and, withal, a brave soldier on land.

The Finns are a very ancient people. It is claimed, too, that they began earlier than any other European nation to collect and preserve their ancient folk-lore. Tacitus, writing in the very beginning of the second century of the Christian era, mentions the Fenni, as he calls them, in the 46th chapter of his De Moribus Germanoram. He says of them: “The Finns are extremely wild, and live in abject poverty. They have no arms, no horses, no dwellings; they live on herbs, they clothe themselves in skins, and they sleep on the ground. Their only resources are their arrows, which for the lack of iron are tipped with bone.” Strabo and the great geographer, Ptolemy, also mention this curious people. There is evidence that at one time they were spread over large portions of Europe and western Asia.

Perhaps it should be stated here that the copper, so often mentioned in The Kalevala, when taken literally, was probably bronze, or “hardened copper,” the amount and quality of the alloy used being not now known. The prehistoric races of Europe were acquainted with bronze implements.

It may be interesting to note in this connection that Canon Isaac Taylor, and Professor Sayce have but very recently awakened great interest in this question, in Europe especially, by the reading of papers before the British Philological Association, in which they argue in favor of the Finnic origin of the Aryans. For this new theory these scholars present exceedingly strong evidence, and they conclude that the time of the separation of the Aryan from the Finnic stock must have been more than five thousand years ago.

The Finnish nation has one of the most sonorous and flexible of languages. Of the cultivated tongues of Europe, the Magyar, or Hungarian, bears the most positive signs of a deep-rooted similarity to the Finnish. Both belong to the Ugrian stock of agglutinative languages, i.e., those which preserve the root most carefully, and effect all changes of grammar by suffixes attached to the original stein. Grimin has shown that both Gothic and Icelandic present traces of Finnish influence.

The musical element of a language, the vowels, are well developed in Finnish, and their due sequence is subject to strict rules of euphony. The dotted ö (equivalent to the French eu) of the first syllable must be followed by an e or an i. The Finnish, like all Ugrian tongues, admits rhyme, but with reluctance, and prefers alliteration. Their alphabet consists of but nineteen letters, and of these, b, c, d, f, g, are found only in a few foreign words, and many others are never found initial.

One of the characteristic features of this language, and one that is likewise characteristic of the Magyar, Turkish, Mordvin, and other kindred tongues, consists in the frequent use of endearing diminutives. By a series of suffixes to the names of human beings, birds, fishes, trees, plants, stones, metals, and even actions, events, and feelings, diminutives are obtained, which by their form, present the names so made in different colors; they become more naïve, more childlike, eventually more roguish, or humorous, or pungent. These traits can scarcely be rendered in English; for, as Robert Ferguson remarks: “The English language is not strong in diminutives, and therefore it lacks some of the most effective means for the expression of affectionate, tender, and familiar relations.” In this respect all translations from the Finnish into English necessarily must fall short of the original. The same might be said of the many emotional interjections in which the Finnish, in common with all Ugrian dialects, abounds. With the exception of these two characteristics of the Ugrian languages, the chief beauties of the Finnish verse admit of an apt rendering into English. The structure of the sentences is very simple indeed, and adverbs and adjectives are used sparingly.

Finnish is the language of a people who live pre-eminently close to nature, and are at home amongst the animals of the wilderness, beasts and birds, winds, and woods, and waters, falling snows, and flying sands, and rolling rocks, and these are carefully distinguished by corresponding verbs of ever-changing acoustic import. Conscious of the fact that, in a people like the Finns where nature and nature-worship form the centre of all their life, every word connected with the powers and elements of nature must be given its fall value, great care has been taken in rendering these finely shaded verbs. A glance at the mythology of this interesting people will place the import of this remark in better view.

In the earliest age of Suomi, it appears that the people worshiped the conspicuous objects in nature under their respective, sensible forms. All beings were persons. The Sun, Moon, Stars, the Earth, the Air, and the Sea, were to the ancient Finns, living, self-conscious beings. Gradually the existence of invisible agencies and energies was recognized, and these were attributed to superior persons who lived independent of these visible entities, but at the same time were connected with them. The basic idea in Finnish mythology seems to lie in this: that all objects in nature are governed by invisible deities, termed haltiat, regents or genii. These haltiat, like members of the human family, have distinctive bodies and spirits; but the minor ones are somewhat immaterial and formless, and their existences are entirely independent of the objects in which they are particularly interested. They are all immortal, but they rank according to the relative importance of their respective charges. The lower grades of the Finnish gods are sometimes subservient to the deities of greater powers, especially to those who rule respectively the air, the water, the field, and the forest. Thus, Pilajatar, the daughter of the aspen, although as divine as Tapio, the god of the woodlands, is necessarily his servant. One of the most notable characteristics of the Finnish mythology is the interdependence among the gods. “Every deity”, says Castrén, “however petty he may be, rules in his own sphere as a substantial, independent power, or, to speak in the spirit of The Kalevala, as a self-ruling householder. The god of the Polar-star only governs an insignificant spot in the vault of the sky, but on this spot he knows no master.”

The Finnish deities, like the ancient gods of Italy and Greece, are generally represented in pairs, and all the gods are probably wedded. They have their individual abodes and are surrounded by their respective families. The Primary object of worship among the early Finns was most probably the visible sky with its sun, moon, and stars, its aurora-lights, its thunders and its lightnings. The heavens themselves were thought divine. Then a personal deity of the heavens, coupled with the name of his abode, was the next conception; finally this sky-god was chosen to represent the supreme Ruler. To the sky, the sky-god, and the supreme God, the term Jumala (thunder-home) was given.

In course of time, however, when the Finns came to have more purified ideas about religion, they called the sky Taivas and the sky-god Ukko. The word, Ukko, seems related to the Magyar Agg, old, and meant, therefore, an old being, a grandfather; but ultimately it came to be used exclusively as the name of the highest of the Finnish deities. Frost, snow, hail, ice, wind and rain, sunshine and shadow, are thought to come from the hands of Ukko. He controls the clouds; he is called in The Kalevala, “The Leader of the Clouds,” “The Shepherd of the Lamb-Clouds,” “The God of the Breezes,” “The Golden King,” “The Silvern Ruler of the Air,” and “The Father of the Heavens.” He wields the thunder-bolts, striking down the spirits of evil on the mountains, and is therefore termed, “The Thunderer,” like the Greek Zeus, and his abode is called, “The Thunder-Home.” Ukko is often represented as sitting upon a cloud in the vault of the sky, and bearing on his shoulders the firmament, and therefore he is termed, “The Pivot of the Heavens.” He is armed as an omnipotent warrior; his fiery arrows are forged from copper, the lightning is his sword, and the rainbow his bow, still called Ukkon Kaari. Like the German god, Thor, Ukko swings a hammer; and, finally, we find, in a vein of familiar symbolism, that his skirt sparkles with fire, that his stockings are blue, and his shoes, crimson colored.

In the following runes, Ukko here and there interposes. Thus, when the Sun and Moon were stolen from the heavens, and hidden away in a cave of the copper-bearing mountain, by the wicked hostess of the dismal Sariola, he, like Atlas in the mythology of Greece, relinquishes the support of the heavens, thunders along the borders of the darkened clouds, and strikes fire from his sword to kindle a new sun and a new moon. Again, when Lemminkainen is hunting the fire-breathing horse of Piru, Ukko, invoked by the reckless hero, checks the speed of the mighty courser by opening the windows of heaven, and showering upon him flakes of snow, balls of ice, and hailstones of iron. Usually, however, Ukko prefers to encourage a spirit of independence among his worshipers. Often we find him, in the runes, refusing to heed the call of his people for help, as when Ilmatar, the daughter of the air, vainly invoked him to her aid, that Wainamoinen, already seven hundred years unborn, might be delivered. So also Wainamoinen beseeches Ukko in vain to check the crimson streamlet flowing from his knee wounded by an axe in the hands of Hisi. Ukko, however, with all his power, is by no means superior to the Sun, Moon, and other bodies dwelling in the heavens; they are uninfluenced by him, and are considered deities in their own right. Thus, Pæivæ means both sun and sun-god; Kun means moon and moon-god; and Taehti and Ottava designate the Polar-star and the Great Bear respectively, as well as the deities of these bodies.

The Sun and the Moon have each a consort, and sons, and daughters. Two sons only of Pæivæ appear in The Kalevala, one comes to aid Wainamoinen in his efforts to destroy the mystic Fire-fish, by throwing from the heavens to the girdle of the hero, a “magic knife, silver-edged, and golden-handled;” the other son, Panu, the Fire-child, brings back to Kalevala the fire that bad been stolen by Louhi, the wicked hostess of Pohyola. From this myth Castrén argues that the ancient Finns regarded fire as a direct emanation from the Sun. The daughters of the Sun, Moon, Great Bear, Polar-star, and of the other heavenly dignitaries, are represented as ever-young and beautiful maidens, sometimes seated on the bending branches of the forest-trees, sometimes on the crimson rims of the clouds, sometimes on the rainbow, sometimes on the dome of heaven. These daughters are believed to be skilled to perfection in the arts of spinning and weaving, accomplishments probably attributed to them from the fanciful likeness of the rays of light to the warp of the weaver’s web.

The Sun’s career of usefulness and beneficence in bringing light and life to Northland is seldom varied. Occasionally he steps from his accustomed path to give important information to his suffering worshipers. For example, when the Star and the Moon refuse the information, the Sun tells the Virgin Mariatta, where her golden infant lies hidden.

“Yonder is thy golden infant,
There thy holy babe lies sleeping,
Hidden to his belt in water,
Hidden in the reeds and rushes.”

Again when the devoted mother of the reckless hero, Lemminkainen, (chopped to pieces by the Sons Of Mana, as in the myth of Osiris) was raking together the fragments of his body from the river of Tuoni, and fearing that the sprites of the Death-stream might resent her intrusion, the Sun, in answer to her entreaties, throws his Powerful rays upon the dreaded Shades, and sinks them into a deep sleep, while the mother gathers up the fragments of her son’s body in safety. This rune of the Kalevala is particularly interesting as showing the belief that the dead can be restored to life through the blissful light of heaven.

Among the other deities of the air are the Luonnotars, mystic maidens, three of whom were created by the rubbing of Ukko’s hands upon his left knee. They forthwith walk the crimson borders of the clouds, and one sprinkles white milk, one sprinkles red milk, and the third sprinkles black milk over the hills and mountains; thus they become the “mothers of iron,” as related in the ninth rune of The Kalevala. In the highest regions of the heavens, Untar, or Undutar, has her abode, and presides over mists and fogs. These she passes through a silver sieve before sending them to the earth. There are also goddesses of the winds, one especially noteworthy, Suvetar (suve, south, summer), the goddess of the south-wind. She is represented as a kind-hearted deity, healing her sick and afflicted followers with honey, which she lets drop from the clouds, and she also keeps watch over the herds grazing in the fields and forests. Second only to air, water is the element held most in reverence by the Finns and their kindred tribes. “It could hardly be otherwise,” says Castrén, “for as soon as the soul of the savage began to suspect that the godlike is spiritual, super-sensual, then, even though he continues to pay reverence to matter, he in general values it the more highly the less compact it is. He sees on the one hand how easy it is to lose his life on the surging waves, and on the other, he sees that from these same waters he is nurtured, and his life prolonged.” Thus it is that the map of Finland is to this day full of names like Pyhäjärvi (sacred lake) and Pyhäjoki (sacred river). Some of the Finlanders still offer goats and calves to these sacred waters; and many of the Ugrian clans still sacrifice the reindeer to the river Ob. In Esthonia is a rivulet, Vöhanda, held in such reverence that until very recently, none dared to fell a tree or cut a shrub in its immediate vicinity, lest death should overtake the offender within a year, in punishment for his sacrilege. The lake, Eim, is still held sacred by the Esthonians, and the Eim-legend is thus told by F. Thiersch, quoted also by Grimm and by Mace da Charda:

“Savage, evil men dwelt by its borders. They neither mowed the meadows which it watered, nor sowed the fields which it made fruitful, but robbed and murdered, insomuch that its clear waves grew dark with the blood of the slaughtered men. Then did the lake Eim mourn, and one evening it called together all its fishes, and rose aloft with them into the air. When the robbers heard the sound, they exclaimed: ‘Eim hath arisen; let us gather its fishes and treasures.’ But the fishes had departed with the lake, and nothing was found on the bottom but snakes, and lizards, and toads. And Eim rose higher, and higher, and hastened through the air like a white cloud. And the hunters in the forest said: ‘What bad weather is coming on!’ The herdsmen said: ‘What a white swan is flying above there!’ For the whole night the lake hovered among the stars, and in the morning the reapers beheld it sinking. And from the swan grew a white ship, and from the ship a dark train of clouds; and a voice came from the waters: ‘Get thee hence with thy harvest, for I will dwell beside thee.’ Then they bade the lake welcome, if it would only bedew their fields and meadows; and it sank down and spread itself out in its home to the full limits. Then the lake made all the neighborhood fruitful, and the fields became green, and the people danced around it, so that the old men grew joyous as the youth.”

The chief water-god is Ahto, on the etymology of which the Finnish language throws little light. It is curiously like Ahti, another name for the reckless Lemminkainen. This water-god, or “Wave-host,” as he is called, lives with his “cold and cruel-hearted spouse,” Wellamo, at the bottom of the sea, in the chasms of the Salmon-rocks, where his palace, Ahtola, is constructed. Besides the fish that swim in his dominions, particularly the salmon, the trout, the whiting, the perch, the herring, and the white-fish, he possesses a priceless treasure in the Sampo, the talisman of success, which Louhi, the hostess of Pohyola, dragged into the sea in her efforts to regain it from the heroes of Kalevala. Ever eager for the treasures of others, and generally unwilling to return any that come into his possession, Ahto is not incapable of generosity. For example, once when a shepherd lad was whittling a stick on the bank of a river, he dropped his knife into the stream. Ahto, as in the fable, “Mercury and the Woodman,” moved by the tears of the unfortunate lad, swam to the scene, dived to the bottom, brought up a knife of gold, and gave it to the young shepherd. Innocent and honest, the herd-boy said the knife was not his. Then Ahto dived again, and brought up a knife of silver, which he gave to the lad, but this in turn was not accepted. Thereupon the Wave-host dived again, and the third time brought the right knife to the boy who gladly recognized his own, and received it with gratitude. To the shepherd-lad Ahto gave the three knives as a reward for his honesty.

A general term for the other water-hosts living not only in the sea, but also in the rivers, lakes, cataracts, and fountains, is Ahtolaiset (inhabitants of Ahtola), “Water-people,” “People of the Foam and Billow,” “Wellamo’s Eternal People.” Of these, some have specific names; as Allotar (wave-goddess), Koskenneiti (cataract-maiden), Melatar (goddess of the helm), and in The Kalevala these are sometimes personally invoked. Of these minor deities, Pikku Mies (the Pigmy) is the most noteworthy. Once when the far-outspreading branches of the primitive oak-tree shut out the light of the sun from Northland, Pikku Mies, moved by the entreaties of Wainamoinen, emerged from the sea in a suit of copper, with a copper hatchet in his belt, quickly grew from a pigmy to a gigantic hero, and felled the mighty oak with the third stroke of his axe. In general the water-deities are helpful and full of kindness; some, however, as Wetehilien and Iku-Turso, find their greatest pleasure in annoying and destroying their fellow-beings.

Originally the Finlanders regarded the earth as a godlike existence with personal powers, and represented as a beneficent mother bestowing peace and plenty on all her worthy worshipers. In evidence of this we find the names, Maa-emæ (mother-earth), and Maan-emo (mother of the earth), given to the Finnish Demeter. She is always represented as a goddess of great powers, and, after suitable invocation, is ever willing and able to help her helpless sufferers. She is according to some mythologists espoused to Ukko, who bestows upon her children the blessings of sunshine and rain, as Gé is wedded to Ouranos, Jordh to Odhin, and Papa to Rangi.

Of the minor deities of the earth, who severally govern the plants, such as trees, rye, flax, and barley, Wirokannas only is mentioned in The Kalevala. Once, for example, this “green robed Priest of the Forest” abandoned for a time his presidency over the cereals in order to baptize the infant-son of the Virgin Mariatta. Once again Wirokannas left his native sphere of action, this time making a most miserable and ludicrous failure, when he emerged from the wilderness and attempted to slay the Finnish Taurus, as described in the runes that follow. The agricultural deities, however, receive but little attention from the Finns, who, with their cold and cruel winters, and their short but delightful summers, naturally neglect the cultivation of the fields, for cattle-raising, fishing, and hunting.

The forest deities proper, however, are held in high veneration. Of these the chief is Tapio, “The Forest-Friend,” “The Gracious God of the Woodlands.” He is represented as a very tall and slender divinity, wearing a long, brown board, a coat of tree-moss, and a high-crowned hat of fir-leaves. His consort is Mielikki, “The Honey-rich Mother of the Woodland,” “The Hostess of the Glen and Forest.” When the hunters were successful she was represented as beautiful and benignant, her hands glittering with gold and silver ornaments, wearing ear-rings and garlands of gold, with hair-bands silver-tinseled, on her forehead strings of pearls, and with blue stockings on her feet, and red strings in her shoes. But if the game-bag came back empty, she was described as a hateful, hideous thing, robed in untidy rags, and shod with straw. She carries the keys to the treasury of Metsola, her husband’s abode, and her bountiful chest of honey, the food of all the forest-deities, is earnestly sought for by all the weary hunters of Suomi. These deities are invariably described as gracious and tender-hearted, probably because they are all females with the exception of Tapio and his son, Nyrikki, a tall and stately youth who is engaged in building bridges over marshes and forest-streams, through which the herds must pass on their way to the woodland-pastures. Nyrikki also busies himself in blazing the rocks and the trees to guide the heroes to their favorite hunting-grounds. Sima-suu (honey-mouth), one of the tiny daughters of Tapio, by playing on her Sima-pilli (honey-flute), also acts as guide to the deserving hunters.

Hiisi, the Finnish devil, bearing also the epithets, Juntas, Piru, and Lempo, is the chief of the forest-demons, and is inconceivably wicked. He was brought into the world consentaneously with Suoyatar, from whose spittle, as sung in The Kalevala, he formed the serpent. This demon is described as cruel, horrible, hideous, and bloodthirsty, and all the most painful diseases and misfortunes that ever afflict mortals are supposed to emanate from him. This demon, too, is thought by the Finlanders to have a hand in all the evil done in the world.

Turning from the outer world to man, we find deities whose energies are used only in the domain of human existence. “These deities,” says Castrén, “have no dealings with the higher, spiritual nature of man. All that they do concerns man solely as an object in nature. Wisdom and law, virtue and justice, find in Finnish mythology no protector among the gods, who trouble themselves only about the temporal wants of humanity.” The Love-goddess was Sukkamieli (stocking-lover). “Stockings,” says Castrén gravely, “are soft and tender things, and the goddess of love was so called because she interests herself in the softest and tenderest feelings of the heart.” This conception, however, is as farfetched as it is modern. The Love-deity of the ancient Finns was Lempo, the evil-demon. It is more reasonable therefore to suppose that the Finns chose the son of Evil to look after the feelings of the human heart, because they regarded love as an insufferable passion, or frenzy, that bordered on insanity, and incited in some mysterious manner by an evil enchanter.

Uni is the god of sleep, and is described as a kind-hearted and welcome deity. Untamo is the god of dreams, and is always spoken of as the personification of indolence. Munu tenderly looks after the welfare of the human eye. This deity, to say the least, is an oculist of long and varied experience, in all probability often consulted in Finland because of the blinding snows and piercing winds of the north. Lemmas is a goddess in the mythology of the Finns who dresses the wounds of her faithful sufferers, and subdues their pains. Suonetar is another goddess of the human frame, and plays a curious and important part in the restoration to life of the reckless Lemminkainen, as described in the following runes. She busies herself in spinning veins, and in sewing up the wounded tissues of such deserving worshipers as need her surgical skill.

Other deities associated with the welfare of mankind are the Sinettaret and Kankahattaret, the goddesses respectively of dyeing and weaving. Matka-Teppo is their road-god, and busies himself in caring for horses that are over-worked, and in looking after the interests of weary travellers. Aarni is the guardian of hidden treasures. This important office is also filled by a hideous old deity named Mammelainen, whom Renwall, the Finnish lexicographer, describes as “femina maligna, matrix serpentis, divitiarum subterranearum custos,” a malignant woman, the mother of the snake, and the guardian of subterranean treasures. From this conception it is evident that the idea of a kinship between serpents and hidden treasures frequently met with in the myths of the Hungarians, Germans, and Slavs, is not foreign to the Finns.

Nowhere are the inconsistencies of human theory and practice more curiously and forcibly shown than in the custom in vogue among the clans of Finland who are not believers in a future life, but, notwithstanding, perform such funereal ceremonies as the burying in the graves of the dead, knives, hatchets, spears, bows, and arrows, kettles, food, clothing, sledges and snow-shoes, thus bearing witness to their practical recognition of some form of life beyond the grave. The ancient Finns occasionally craved advice and assistance from the dead. Thus, as described in The Kalevala, when the hero of Wainola needed three words of master-magic wherewith to finish the boat in which he was to sail to win the mystic maiden of Sariola, he first looked in the brain of the white squirrel, then in the mouth of the white-swan when dying, but all in vain; then he journeyed to the kingdom of Tuoni, and failing there, he “struggled over the points of needles, over the blades of swords, over the edges of hatchets” to the grave of the ancient wisdom-bard, Antero Wipunen, where he “found the lost-words of the Master.” In this legend of The Kalevala, exceedingly interesting, instructive, and curious, are found, apparently, the remote vestiges of ancient Masonry.

It would seem that the earliest beliefs of the Finns regarding the dead centred in this: that their spirits remained in their graves until after the complete disintegration of their bodies, over which Kalma, the god of the tombs, with his black and evil daughter, presided. After their spirits had been fully purified, they were then admitted to the Kingdom of Manala in the under world. Those journeying to Tuonela were required to voyage over nine seas, and over one river, the Finnish Styx, black, deep, and violent, and filled with hungry whirlpools, and angry waterfalls.

Like Helheim of Scandinavian mythology, Manala, or Tuonela, was considered as corresponding to the upper world. The Sun and the Moon visited there; fen and forest gave a home to the wolf, the bear, the elk, the serpent, and the songbird; the salmon, the whiting, the perch, and the pike were sheltered in the “coal-black waters of Manala.” From the seed-grains of the death-land fields and forests, the Tuoni-worm (the serpent) had taken its teeth. Tuoni, or Mana, the god of the under world, is represented as a hard-hearted, and frightful, old personage with three iron-pointed fingers on each hand, and wearing a hat drawn down to his shoulders. As in the original conception of Hades, Tuoni was thought to be the leader of the dead to their subterranean home, as well as their counsellor, guardian, and ruler. In the capacity of ruler he was assisted by his wife, a hideous, horrible, old witch with “crooked, copper-fingers iron-pointed,” with deformed head and distorted features, and uniformly spoken of in irony in the Kalevala as “hyva emanta,” the good hostess; she feasted her guests on lizards, worms, toads, and writhing serpents. Tuonen Poika, “The God of the Red Cheeks,” so called because of his bloodthirstiness and constant cruelties, is the son and accomplice of this merciless and hideous pair.

Three daughters of Tuoni are mentioned in the runes, the first of whom, a tiny, black maiden, but great in wickedness, once at least showed a touch of human kindness when she vainly urged Wainamoinen not to cross the river of Tuoni, assuring the hero that while many visit Manala, few return, because of their inability to brave her father’s wrath. Finally, after much entreaty, she ferried him over the Finnish Styx, like Charon, the son of Erebus and Nox, in the mythology of Greece. The second daughter of Tuoni is Lowyatar, black and blind, and is described as still more malignant and loathsome than the first. Through the East-wind’s impregnation she brought forth the spirits of the nine diseases most dreaded by mankind, as described in the 45th Rune of the Kalevala:

“Colic, Pleurisy, and Fever,
Ulcer, Plague, and dread Consumption,
Gout, Sterility, and Cancer.”

The third daughter of Tuoni combines the malevolent and repugnant attributes of her two sisters, and is represented as the mother and hostess of the impersonal diseases of mankind. The Finns regarded all human ailments as evil spirits or indwelling devils, some formless, others taking the shapes of the most odious forms of animal life, as worms and mites; the nine, however, described above, were conceived to have human forms.

Where the three arms of the Tuoni river meet a frightful rock arises, called Kipu-Kivi, or Kipuvuori, in a dungeon beneath which the spirits of all diseases are imprisoned. On this rock the third daughter of Tuoni sits, constantly whirling it round like a millstone, grinding her subjects until they escape and go forth to torture and slay the children of men; as in Hindu mythology, Kali (black) sits in judgment on the dead.

Various other spiritual powers than gods and goddesses are held in high reverence by the Finns. Tontu is represented as a kind-hearted house-spirit, a sort of diminutive Cyclops, and offerings of bread and broth are made to him every morning. Putting a mare’s collar on one’s neck and walking nine times around a church is thought to be a certain means of attracting one to the place desired. Para is a mystical, three-legged being, constructed in many ways, and which, according to Castrén, attains life and action when its possessor, cutting the little finger of his left hand, lets three drops of blood fall upon it, and at the same time pronouncing the proper magic word. The possessor, by whatever means, of this mystic being, is always supplied with abundance of milk and cheese. The Maahiset are the dwarfs of Finnish mythology. Their abode is under stumps, trees, blocks, thresholds and hearth-stones. Though exceedingly minute and invisible to man they have human forms. They are irritable and resentful, and they punish with ulcers, tetter, ringworms, pimples, and other cutaneous affections, all those who neglect them at brewings, bakings, and feastings. They punish in a similar manner those who enter new houses without making obeisance to the four corners, and paying them other kindly attentions; those who live in untidy houses are also likewise punished. The Kirkonwæki (church-folk) are little deformed beings living under the altars of churches. These misshapen things are supposed to be able to aid their sorrowing and suffering worshipers.

Certain beasts, and birds, and trees, are held sacred in Finland. In the Kalevala are evident traces of arctolatry, bear-worship, once very common among the tribes of the north. Otso, the bear, according to Finnish mythology, was born on the shoulders of Otava, in the regions of the sun and moon, and “nursed by a goddess of the woodlands in a cradle swung by bands of gold between the bending branches of budding fir-trees.” His nurse would not give him teeth and claws until he had promised never to engage in bloody strife, or deeds of violence. Otso, however, does not always keep his pledge, and accordingly the hunters of Finland find it comparatively easy to reconcile their consciences to his destruction. Otso is called in the runes by many endearing titles as “The Honey-Eater,” “Golden Light-Foot,” “The Forest-Apple,” “Honey-Paw of the Mountains,” “The Pride of the Thicket,” “The Fur-robed Forest-Friend.” Ahava, the West-wind, and Penitar, a blind old witch of Sariola, are the parents of the swift dogs of Finland, just as the horses of Achilles, Xanthos and Belios, sprang from Zephyros and the harpy Podarge.

As to birds, the duck, according to the Kalevala, the eagle, according to other traditions, lays the mundane egg, thus taking part in the creation of the world. Puhuri, the north-wind, the father of Pakkanen (frost) is sometimes personified as a gigantic eagle. The didapper is reverenced because it foretells the approach of rain. Linnunrata (bird-path) is the name given to the Milky-way, due probably to a myth like those of the Swedes and Slavs, in which liberated songs take the form of snow-white dovelets. The cuckoo to this day is sacred, and is believed to have fertilized the earth with his songs. As to insects, honey-bees, called by the Finns, Mehilainen, are especially sacred, as in the mythologies of many other nations. Ukkon-koiva (Ukko’s dog) is the Finnish name for the butterfly, and is looked upon as a messenger of the Supreme Deity. It may be interesting to observe here that the Bretons in reverence called butterflies, “feathers from the wings of God.”

As to inanimate nature, certain lakes, rivers, springs, and fountains, are held in high reverence. In the Kalevala the oak is called Pun Jumalan (God’s tree). The mountain-ash even to this day, and the birch-tree, are held sacred, and peasants plant them by their cottages with reverence.

Respecting the giants of Finnish mythology, Castrén is silent, and the following notes are gleaned from the Kalevala, and from Grimm’s Teutonic Mythology. “The giants,” says Grimm, “are distinguished by their cunning and ferocity from the stupid, good-natured monsters of Germany and Scandinavia.” Soini, for example, a synonym of Kullervo, the hero of the saddest episode of the Kalevala when only three days old, tore his swaddling clothes to tatters. When sold to a forgeman of Karelia, he was ordered to nurse an infant, but he dug out the eyes of the child, killed it, and burned its cradle. Ordered to fence the fields, he built a fence from earth to heaven, using entire pine-trees for fencing materials, and interweaving their branches with venomous serpents. Ordered to tend the herds in the woodlands, he changed the cattle to wolves and bears, and drove them home to destroy his mistress because she had baked a stone in the centre of his oat-loaf, causing him to break his knife, the only keepsake of his people.

Regarding the heroes of the Kalevala, much discussion has arisen as to their place in Finnish mythology. The Finns proper regard the chief heroes of the Suomi epic, Wainamoinen, Ilmarinen, and Lemminkainen, as descendants of the Celestial Virgin, Ilmatar, impregnated by the winds when Ilma (air), Light, and Water were the only material existences. In harmony with this conception we find in the Kalevala, a description of the birth of Wainamoinen, or Vaino, as he is sometimes called in the original, a word probably akin to the Magyar Ven, old. The Esthonians regard these heroes as sons of the Great Spirit, begotten before the earth was created, and dwelling with their Supreme Ruler in Jumala.

The poetry of a people with such an elaborate mythology and with such a keen and appreciative sense of nature and of her various phenomena, was certain, sooner or later, to attract the attention of scholars. And, in fact, as early as the seventeenth century, we meet men of literary tastes who tried to collect and interpret the various national songs of the Finns. Among these were Palmsköld and Peter Bäng. They collected portions of the national poetry, consisting chiefly of wizard-incantations, and all kinds of pagan folk-lore. Gabriel Maxenius, however, was the first to publish a work on Finnish national poetry, which brought to light the beauties of the Kalevala. It appeared in 1733, and bore the title: De Effectibus Naturalibus. The book contains a quaint collection of Finnish poems in lyric forms, chiefly incantations; but the author was entirely at a loss how to account for them, or how to appreciate them. He failed to see their intimate connection with the religious worship of the Finns in paganism.

The next to study the Finnish poetry and language was Daniel Juslenius, a celebrated bishop, and a highly-gifted scholar. In a dissertation, published as early as 1700, entitled, Aboa vetus et nova, he discussed the origin and nature of the Finnish language; and in another work of his, printed in 1745, he treated of Finnish incantations, displaying withal a thorough understanding of the Finnish folk-lore, and of the importance of the Finnish language and national poetry. With great care he began to collect the songs of Suomi, but this precious collection was unfortunately burned.

Porthan, a Finnish scholar of great attainments, born in 1766, continuing the work of Juslenius, accumulated a great number of national songs and poems, and by his profound enthusiasm for the promotion of Finnish literature, succeeded in founding the Society of the Fennophils, which to the present day, forms the literary centre of Finland. Among his pupils were E. Lenquist, and Chr. Ganander, whose works on Finnish mythology are among the references used in preparing this preface. These indefatigable scholars were joined by Reinhold Becker and others, who were industriously searching for more and more fragments of what evidently was a great epic of the Finns. For certainly neither of the scholars just mentioned, nor earlier investigators, could fail to see that the runes they collected, gathered round two or three chief heroes, but more especially around the central figure of Wainamoinen, the hero of the following epic.

The Kalevala proper was collected by two great Finnish scholars, Zacharias Topelius and Elias Lönnrot. Both were practicing physicians, and in this capacity came into frequent contact with the people of Finland. Topelius, who collected eighty epical fragments of the Kalevala, spent the last eleven years of his life in bed, afflicted with a fatal disease. But this sad and trying circumstance did not dampen his enthusiasm. His manner of collecting these songs was as follows: Knowing that the Finns of Russia preserved most of the national poetry, and that they came annually to Finland proper, which at that time did not belong to Russia, he invited these itinerant Finnish merchants to his bedside, and induced them to sing their heroic poems, which he copied as they were uttered. And, when he heard of a renowned Finnish singer, or minstrel, he did all in his power to bring the song-man to his house, in order that he might gather new fragments of the national epic. Thus the first glory of collecting the fragments of the Kalevala and of rescuing it from literary oblivion, belongs to Topelius. In 1822 he published his first collections, and in 1831, his last.

Elias Lönnrot, who brought the whole work to a glorious completion, was born April 9, 1802. He entered the University of Abo in 1822, and in 1832, received the degree of Doctor of Medicine from the University of Helsingfors. After the death of Castrén in 1850, Lönnrot was appointed professor of the Suomi (Finnish) language and literature in the University, where he remained until 1862, at which time he withdrew from his academical activity and devoted himself exclusively to the study of his native language, and its epical productions. Dr. Lönnrot had already published a scholarly treatise, in 1827, on the chief hero of the Kalevala, before he went to Sava and Karjala to glean the songs and parts of songs front the lips of the people. This work was entitled: De Wainainoine priscorum Fennorum numine. In the year 1828, he travelled as far as Kajan, collecting poems and songs of the Finnish people, sitting by the fireside of the aged, rowing on the lakes with the fishermen, and following the flocks with the shepherds. In 1829 he published at Helsingfors a work under the following title: Kantele taikka Suomee Kansan sek vazhoja että nykysempia Runoja ja Lauluja (Lyre, or Old and New Songs and Lays of the Finnish Nation). In another work edited in 1832, written in Swedish, entitled: Om Finnarues Magiska Medicin (On the Magic Medicine of the Finns), he dwells on the incantations so frequent in Finnish poetry, notably in the Kalevala. A few years later he travelled in the province of Archangel, and so ingratiated himself into the hearts of the simple-minded people that they most willingly aided him in collecting these songs. These journeys were made through wild fens, forests, marshes, and ice-plains, on horseback, in sledges drawn by the reindeer, in canoes, or in some other forms of primitive conveyance. The enthusiastic physician described his journeyings and difficulties faithfully in a paper published at Helsingfors in Swedish in 1834. He had the peculiar good luck to meet an old peasant, one of the oldest of the runolainen in the Russian province of Wuokiniem, who was by far the most renowned minstrel of the country, and with whose closely impending death, numerous very precious runes would have been irrevocably lost.

The happy result of his travels throughout Finland, Dr. Lönnrot now commenced to arrange under the central idea of a great epic, called Kalevala, and in February, 1835, the manuscript was transmitted to the Finnish Literary Society, which had it published in two parts. Lönnrot, however, did not stop here; he went on searching and collecting, and, in 1840, had brought together more than one thousand fragments of epical poetry, national ballads, and proverbs. These he published in two works, respectively entitled, Kanteletar (Lyre-charm), and The Proverbs of the Suomi People, the latter containing over 1700 proverbs, adages, gnomic sentences, and songs.

His example was followed by many of his enthusiastic countrymen, the more prominent of whom are Castrén, Europæus, Polén and Reniholm. Through the collections of these scholars so many additional parts of the epical treasure of Finland were made public that a new edition of the Kalevala soon became an imperative necessity. The task of sifting, arranging, and organizing the extensive material, was again allotted to Dr. Lönnrot, and in his second editions of the Kalevala, which appeared in 1849, the epic, embracing fifty runes and 22,793 lines, had reached its mature form. The Kalevala was no sooner published than it attracted the attention of the leading scholars of Europe. Men of such world-wide fame as Jacob Grimm, Steinthal, Uhland, Carrière and Max Müller hastened to acknowledge its surpassing value and intrinsic beauty. Jacob Grimm, in a separate treatise, published in his Kleinere Schriften, said that the genuineness and extraordinary value of the Kalevala is easily proved by the fact that from its mythological ideas we can frequently interpret the mythological conceptions of the ancient Germans, whereas the poems of Ossian manifest their modern origin by their inability to clear up questions of old Saxon or German mythology. Grimm, furthermore, shows that both the Gothic and Icelandic literatures display unmistakable features of Finnish influence.

Max Müller places the Kalevala on a level with the greatest epics of the world. These are his words:

“From the mouths of the aged an epic poem has been collected equalling the Iliad in length and completeness; nay, if we can forget for a moment, all that we in our youth learned to call beautiful, not less beautiful. A Finn is not a Greek, and Wainamoinen was not a Homer [Achilles?]; but if the poet may take his colors from that nature by which he is surrounded, if he may depict the men with whom he lives, the Kalevala possesses merits not dissimilar from those of the Iliad, and will claim its place as the fifth national epic of the world, side by side with the Ionian Songs, with the Mahabharata, the Shahnameth, and the Nibelunge.”

Steinthal recognizes but four great national epics, viz., the Iliad, Kalevala, Nibelunge and the Roland Songs.

The Kalevala describes Finnish nature very minutely and very beautifully. Grimm says that no poem is to be compared with it in this respect, unless it be some of the epics of India. It has been translated into several European languages; into Swedish by Alex. Castrén, in 1844; into French prose by L. LeDuc, in 1845; into German by Anton Schiefuer, in 1852; into Hungarian by Ferdinand Barna, in 1871; and a very small portion of it—the legend of Aino—into English, in 1868, by the late Prof. John A. Porter, of Yale College. It must remain a matter of universal regret to the English-speaking people that Prof. Porter’s life could not have been spared to finish the great work he had so beautifully begun.

Some of the most convincing evidences of the genuineness and great age of the Kalevala have been supplied by the Hungarian translator. The Hungarians, as is well known, are closely related to the Finns, and their language, the Magyar dialect, has the same characteristic features as the Finnish tongue. Barna’s translation, accordingly, is the best rendering of the original. In order to show the genuineness and antiquity of the Kalevala, Barna adduces a Hungarian book written by a certain Peter Bornemissza, in 1578, entitled Ördögi Kisertetekröl (on Satanic Specters), the unique copy of which he found in the library of the University of Budapest. In this book Bornemissza collected all the incantations (ráolvasások) in use among Hungarian country-people of his day for the expulsion of diseases and misfortunes. These incantations, forming the common stock of all Ugrian peoples, of which the Finns and Hungarians are branches, display a most satisfactory sameness with the numerous incantations of the Kalevala used for the same purpose. Barna published an elaborate treatise on this subject; it appeared in the Transactions of the Hungarian Academy of Sciences, Philological Department, for 1870. Again, in 1868, twenty-two Hungarian deeds, dating from 1616-1660, were sent to the Hungarian Academy of Sciences, as having been found in the Hegyalja, where the celebrated wine of Tokay is made. These deeds contained several contracts for the sale of vineyards, and at the end of each deed the customary cup of wine was said to have been emptied by both parties to the contract. This cup of wine, in the deeds, was termed, “Ukkon’s cup.” Ukko, however, is the chief God according to Finnish mythology, and thus the coincidence of the Magyar Ukkon and the Finnish Ukko was placed beyond doubt.

The Kalevala (the Land of Heroes) relates the ever-varying contests between the Finns and the “darksome Laplanders”, just as the Iliad relates the contests between the Greeks and the Trojans. Castrén is of the opinion that the enmity between the Finns and the Lapps was sung long before the Finns had left their Asiatic birth-place.

A deeper and more esoteric meaning of the Kalevala, however, points to a contest between Light and Darkness, Good and Evil; the Finns representing the Light and the Good, and the Lapps, the Darkness and the Evil. Like the Niebelungs, the heroes of the Finns woo for brides the beauteous maidens of the North; and the similarity is rendered still more striking by their frequent inroads into the country of the Lapps, in order to possess themselves of the envied treasure of Lapland, the mysterious Sampo, evidently the Golden Fleece of the Argonautic expedition. Curiously enough public opinion is often expressed in the runes, in the words of an infant; often too the unexpected is introduced after the manner of the Greek dramas, by a young child, or an old man.

The whole poem is replete with the most fascinating folk-lore about the mysteries of nature, the origin of things, the enigmas of human tears, and, true to the character of a national epic, it represents not only the poetry, but the entire wisdom and accumulated experience of a nation. Among others, there is a profoundly philosophical trait in the poem, indicative of a deep insight into the workings of the human mind, and into the forces of nature. Whenever one of the heroes of the Kalevala wishes to overcome the aggressive power of an evil force, as a wound, a disease, a ferocious beast, or a venomous serpent, he achieves his purpose by chanting the origin of the inimical force. The thought underlying this idea evidently is that all evil could be obviated had we but the knowledge of whence and how it came.

The numerous myths of the poem are likewise full of significance and beauty, and the Kalevala should be read between the lines, in order that the fall meaning of this great epic may be comprehended. Even such a hideous impersonation as that of Kullerwoinen, is rich with pointed meaning, showing as it does, the incorrigibility of ingrained evil. This legend, like all others of the poem, has its deep-running stream of esoteric interpretation. The Kalevala, perhaps, more than any other, uses its lines on the surface in symbolism to point the human mind to the brighter gems of truth beneath.

The three main personages, Wainamoinen, the ancient singer, Ilmarinen, the eternal forgeman, and Lemminkainen, the reckless wizard, as mentioned above, are conceived as being of divine origin. In fact, the acting characters of the Kalevala are mostly superhuman, magic beings. Even the female actors are powerful sorceresses, and the hostess of Pohyola, especially, braves the might of all the enchanters of Wainola combined. The power of magic is a striking feature of the poem. Here, as in the legends of no other people, do the heroes and demi-gods accomplish nearly everything by magic. The songs of Wainamoinen disarm his opponents; they quiet the angry sea; they give warmth to the new sun and the new moon which his brother, Ilmarinen, forges from the magic metals; they give life to the spouse of Ilmarinen, which the “eternal metal-artist” forges from gold, silver, and copper. In fact we are among a people that endows everything with life, and with human and divine attributes. Birds, and beasts, and fishes, and serpents, as well as the Sun, the Moon, the Great Bear, and the stars, are either kind or unkind. Drops of blood find speech; men and maidens transform themselves into other shapes and resume again their native forms at will; ships, and trees, and waters, have magic powers; in short, all nature speaks in human tongues.

The Kalevala dates back to an enormous antiquity. One reason for believing this, lies in the silence of the Kalevala about Russians, Germans, or Swedes, their neighbors. This evidently shows that the poem must have been composed at a time when these nations had but very little or no intercourse with the Finns. The coincidence between the incantations adduced above, proves that these witch-songs date from a time when the Hungarians and the Finns were still united as one people; in other words, to a time at least 3000 years ago. The whole poem betrays no important signs of foreign influence, and in its entire tenor is a thoroughly pagan epic. There are excellent reasons for believing that the story of Mariatta, recited in the 50th Rune, is an ante-Christian legend.

An additional proof of the originality and independent rise of the Kalevala is to be found in its metre. All genuine poetry must have its peculiar verse, just as snow-flakes cannot exist without their peculiar crystalizations. It is thus that the Iliad is inseparably united, and, as it were, immersed in the stately hexametre, and the French epics, in the graceful Alexandrine verse. The metre of the Kalevala is the “eight-syllabled trochaic, with the part-line echo,” and is the characteristic verse of the Finns. The natural speech of this people is poetry. The young men and maidens, the old men and matrons, in their interchange of ideas, unwittingly fall into verse. The genius of their language aids to this end, inasmuch as their words are strongly trochaic.

This wonderfully versatile metre admits of keeping the right medium between the dignified, almost prancing hexameter, and the shorter metres of the lyrics. Its feet are nimble and fleet, but yet full of vigor and expressiveness. In addition, the Kalevala uses alliteration, and thus varies the rhythm of time with the rhythm of sound. This metre is especially fit for the numerous expressions of endearment in which the Finnish epic abounds. It is more especially the love of the mother for her children, and the love of the children for their mother, that find frequent and ever-tender expression in the sonorous lines of the Kalevala. The Swedish translation by Castrén, the German, by Schiefner, and the Hungarian, by Barna, as well as the following English translation, are in the original metre of the Kalevala.

To prove that this peculiar and fascinating style of verse is of very ancient origin, the following lines have been accurately copied from the first edition in Finnish of the Kalevala, collated by Dr. Lönnrot, and published in 1835 at Helsingfors, the quotation beginning with the 150th line of the 2nd Rune:

Louhi Pohjolan emanta
Sanan wirkko, noin nimesi:
“Niin mita minulle annat,
Kun saatan omille maille,
Oman pellon pientarelle,
Oman pihan rikkasille?”
Sano wanha Wainamoinen:
“Mitapa kysyt minulta,
Kun saatat omille maille,
Oman kaën kukkumille,
Oman kukon kuuluwille,
Oman saunan lampimille?”
Sano Pohjolan emanta:
“Ohoh wiisas Wainamoinen!
Taiatko takoa sammon,
Kirjokannen kirjaëlla,
Yhen joukkosen sulasta,
Yhen willan kylkyesta,
Yhen otrasen jywasta,
Yhen warttinan muruista.”

As to the architecture of the Kalevala, it stands midway between the epical ballads of the Servians and the purely epical structure of the Iliad. Though a continuous whole, it contains several almost independent parts, as the contest of Youkahainen, the Kullervo episode, and the legend of Mariatta.

By language-masters this epic of Suomi, descending unwritten from the mythical age to the present day, kept alive from generation to generation by minstrels, or song-men, is regarded as one of the most precious contributions to the literature of the world, made since the time of Milton and the German classics.

Acknowledgment is hereby made to the following sources of information used in the preparation of this work: to E. Lenquist’s De Superstitione veterum Fennorum theoretica et practica; to Chr. Ganander’s Mythologia Fennica; to Becker’s De Vainamoine; to Max Müller’s Oxford Essays; to Prof. John A. Porter’s Selections from the Kalevala; to the writings of the two Grimms; to Latham’s Native Races of the Russian Empire; to the translations of the Kalevala by Alex. Castrén, Anton Schieffier, L. LeDuc and Ferdinand Barna; and especially to the excellent treatises on the Kalevala, and on the Mythology of the Finns, by Mace Da Charda and Alex. Castrén; to Prof. Heléna Klingner, of Cincinnati, a linguist of high rank, and who has compared very conscientiously the manuscript of the following pages with the German translation of the Kalevala by Anton Schiefner; to Dr. Emil Reich, a native Hungarian, a close student of the Ugrian tongues, who, in a most thorough manner, has compared this translation with the Hungarian by Ferdinand Barna, and who, familiar with the habits, customs, and religious notions of the Finns, has furnished much valuable material used in the preparation of this preface; and, finally, to Prof. Thomas C. Porter, D.D., LL.D., of Lafayette College, who has become an authority on the Kalevala through his own researches for many years, aided by a long and intimate acquaintance with Prof. A. F. Soldan, a Finn by birth, an enthusiastic lover of his country, a scholar of great attainments, acquainted with many languages, and once at the head of the Imperial Mint at Helsingfors, the capital of Finland. Prof. Porter has very kindly placed in the hands of the author of these pages, all the literature on this subject at his command, including his own writings; he has watched the growth of this translation with unusual interest; and, with the eye of a gifted poet and scholar, he has made two careful and critical examinations of the entire manuscript, making annotations, emendations, and corrections, by which this work has been greatly improved.

With this prolonged introduction, this, the first English translation of the Kalevala, with its many imperfections, is hesitatingly given to the public.

JOHN MARTIN CRAWFORD.

October 1, 1887.

THE KALEVALA.

PROEM

Mastered by desire impulsive,
By a mighty inward urging,
I am ready now for singing,
Ready to begin the chanting
Of our nation’s ancient folk-song
Handed down from by-gone ages.
In my mouth the words are melting,
From my lips the tones are gliding,
From my tongue they wish to hasten;
When my willing teeth are parted,
When my ready mouth is opened,
Songs of ancient wit and wisdom
Hasten from me not unwilling.

Golden friend, and dearest brother,
Brother dear of mine in childhood,
Come and sing with me the stories,
Come and chant with me the legends,
Legends of the times forgotten,
Since we now are here together,
Come together from our roamings.
Seldom do we come for singing,
Seldom to the one, the other,
O’er this cold and cruel country,
O’er the poor soil of the Northland.
Let us clasp our hands together
That we thus may best remember.
Join we now in merry singing,
Chant we now the oldest folk-lore,
That the dear ones all may hear them,
That the well-inclined may hear them,
Of this rising generation.
These are words in childhood taught me,
Songs preserved from distant ages,
Legends they that once were taken
From the belt of Wainamoinen,
From the forge of Ilmarinen,
From the sword of Kaukomieli,
From the bow of Youkahainen,
From the pastures of the Northland,
From the meads of Kalevala.
These my dear old father sang me
When at work with knife and hatchet
These my tender mother taught me
When she twirled the flying spindle,
When a child upon the matting
By her feet I rolled and tumbled.

Incantations were not wanting
Over Sampo and o’er Louhi,
Sampo growing old in singing,
Louhi ceasing her enchantment.
In the songs died wise Wipunen,
At the games died Lemminkainen.
There are many other legends,
Incantations that were taught me,
That I found along the wayside,
Gathered in the fragrant copses,
Blown me from the forest branches,
Culled among the plumes of pine-trees,
Scented from the vines and flowers,
Whispered to me as I followed
Flocks in land of honeyed meadows,
Over hillocks green and golden,
After sable-haired Murikki,
And the many-colored Kimmo.
Many runes the cold has told me,
Many lays the rain has brought me,
Other songs the winds have sung me;
Many birds from many forests,
Oft have sung me lays in concord
Waves of sea, and ocean billows,
Music from the many waters,
Music from the whole creation,
Oft have been my guide and master.
Sentences the trees created,
Rolled together into bundles,
Moved them to my ancient dwelling,
On the sledges to my cottage,
Tied them to my garret rafters,
Hung them on my dwelling-portals,
Laid them in a chest of boxes,
Boxes lined with shining copper.
Long they lay within my dwelling
Through the chilling winds of winter,
In my dwelling-place for ages.

Shall I bring these songs together
From the cold and frost collect them?
Shall I bring this nest of boxes,
Keepers of these golden legends,
To the table in my cabin,
Underneath the painted rafters,
In this house renowned and ancient?
Shall I now these boxes open,
Boxes filled with wondrous stories?
Shall I now the end unfasten
Of this ball of ancient wisdom,
These ancestral lays unravel?
Let me sing an old-time legend,
That shall echo forth the praises
Of the beer that I have tasted,
Of the sparkling beer of barley.
Bring to me a foaming goblet
Of the barley of my fathers,
Lest my singing grow too weary,
Singing from the water only.
Bring me too a cup of strong-beer,
It will add to our enchantment,
To the pleasure of the evening,
Northland’s long and dreary evening,
For the beauty of the day-dawn,
For the pleasure of the morning,
The beginning of the new-day.

Often I have heard them chanting,
Often I have heard them singing,
That the nights come to us singly,
That the Moon beams on us singly,
That the Sun shines on us singly;
Singly also, Wainamoinen,
The renowned and wise enchanter,
Born from everlasting Ether
Of his mother, Ether’s daughter.

RUNE I.
BIRTH OF WAINAMOINEN.

In primeval times, a maiden,
Beauteous Daughter of the Ether,
Passed for ages her existence
In the great expanse of heaven,
O’er the prairies yet enfolded.
Wearisome the maiden growing,
Her existence sad and hopeless,
Thus alone to live for ages
In the infinite expanses
Of the air above the sea-foam,
In the far outstretching spaces,
In a solitude of ether,
She descended to the ocean,
Waves her coach, and waves her pillow.
Thereupon the rising storm-wind
Flying from the East in fierceness,
Whips the ocean into surges,
Strikes the stars with sprays of ocean
Till the waves are white with fervor.
To and fro they toss the maiden,
Storm-encircled, hapless maiden;
With her sport the rolling billows,
With her play the storm-wind forces,
On the blue back of the waters;
On the white-wreathed waves of ocean,
Play the forces of the salt-sea,
With the lone and helpless maiden;
Till at last in full conception,
Union now of force and beauty,
Sink the storm-winds into slumber;
Overburdened now the maiden
Cannot rise above the surface;
Seven hundred years she wandered,
Ages nine of man’s existence,
Swam the ocean hither, thither,
Could not rise above the waters,
Conscious only of her travail;
Seven hundred years she labored
Ere her first-born was delivered.
Thus she swam as water-mother,
Toward the east, and also southward,
Toward the west, and also northward;
Swam the sea in all directions,
Frightened at the strife of storm-winds,
Swam in travail, swam unceasing,
Ere her first-born was delivered.

Then began she gently weeping,
Spake these measures, heavy-hearted:
“Woe is me, my life hard-fated!
Woe is me, in this my travail!
Into what have I now fallen?
Woe is me, that I unhappy,
Left my home in subtle ether,
Came to dwell amid the sea-foam,
To be tossed by rolling billows,
To be rocked by winds and waters,
On the far outstretching waters,
In the salt-sea’s vast expanses,
Knowing only pain and trouble!
Better far for me, O Ukko!
Were I maiden in the Ether,
Than within these ocean-spaces,
To become a water-mother!
All this life is cold and dreary,
Painful here is every motion,
As I linger in the waters,
As I wander through the ocean.
Ukko, thou O God, up yonder,
Thou the ruler of the heavens,
Come thou hither, thou art needed,
Come thou hither, I implore thee,
To deliver me from trouble,
To deliver me in travail.
Come I pray thee, hither hasten,
Hasten more that thou art needed,
Haste and help this helpless maiden!”

When she ceased her supplications,
Scarce a moment onward passes,
Ere a beauteous duck descending,
Hastens toward the water-mother,
Comes a-flying hither, thither,
Seeks herself a place for nesting.
Flies she eastward, flies she westward,
Circles northward, circles southward,
Cannot find a grassy hillock,
Not the smallest bit of verdure;
Cannot find a spot protected,
Cannot find a place befitting,
Where to make her nest in safety.
Flying slowly, looking round her,
She descries no place for resting,
Thinking loud and long debating,
And her words are such as follow:
“Build I in the winds my dwelling,
On the floods my place of nesting?
Surely would the winds destroy it,
Far away the waves would wash it.”

Then the daughter of the Ether,
Now the hapless water-mother,
Raised her shoulders out of water,
Raised her knees above the ocean,
That the duck might build her dwelling,
Build her nesting-place in safety.
Thereupon the duck in beauty,
Flying slowly, looking round her,
Spies the shoulders of the maiden,
Sees the knees of Ether’s daughter,
Now the hapless water-mother,
Thinks them to be grassy hillocks,
On the blue back of the ocean.
Thence she flies and hovers slowly,
Lightly on the knee she settles,
Finds a nesting-place befitting,
Where to lay her eggs in safety.
Here she builds her humble dwelling,
Lays her eggs within, at pleasure,
Six, the golden eggs she lays there,
Then a seventh, an egg of iron;
Sits upon her eggs to hatch them,
Quickly warms them on the knee-cap
Of the hapless water-mother;
Hatches one day, then a second,
Then a third day sits and hatches.
Warmer grows the water round her,
Warmer is her bed in ocean,
While her knee with fire is kindled,
And her shoulders too are burning,
Fire in every vein is coursing.
Quick the maiden moves her shoulders,
Shakes her members in succession,
Shakes the nest from its foundation,
And the eggs fall into ocean,
Dash in pieces on the bottom
Of the deep and boundless waters.
In the sand they do not perish,
Not the pieces in the ocean;
But transformed, in wondrous beauty
All the fragments come together
Forming pieces two in number,
One the upper, one the lower,
Equal to the one, the other.
From one half the egg, the lower,
Grows the nether vault of Terra:
From the upper half remaining,
Grows the upper vault of Heaven;
From the white part come the moonbeams,
From the yellow part the sunshine,
From the motley part the starlight,
From the dark part grows the cloudage;
And the days speed onward swiftly,
Quickly do the years fly over,
From the shining of the new sun
From the lighting of the full moon.

Still the daughter of the Ether,
Swims the sea as water-mother,
With the floods outstretched before her,
And behind her sky and ocean.
Finally about the ninth year,
In the summer of the tenth year,
Lifts her head above the surface,
Lifts her forehead from the waters,
And begins at last her workings,
Now commences her creations,
On the azure water-ridges,
On the mighty waste before her.
Where her hand she turned in water,
There arose a fertile hillock;
Wheresoe’er her foot she rested,
There she made a hole for fishes;
Where she dived beneath the waters,
Fell the many deeps of ocean;
Where upon her side she turned her,
There the level banks have risen;
Where her head was pointed landward,
There appeared wide bays and inlets;
When from shore she swam a distance,
And upon her back she rested,
There the rocks she made and fashioned,
And the hidden reefs created,
Where the ships are wrecked so often,
Where so many lives have perished.

Thus created were the islands,
Rocks were fastened in the ocean,
Pillars of the sky were planted,
Fields and forests were created,
Checkered stones of many colors,
Gleaming in the silver sunlight,
All the rocks stood well established;
But the singer, Wainamoinen,
Had not yet beheld the sunshine,
Had not seen the golden moonlight,
Still remaining undelivered.

Wainamoinen, old and trusty,
Lingering within his dungeon
Thirty summers altogether,
And of winters, also thirty,
Peaceful on the waste of waters,
On the broad-sea’s yielding bosom,
Well reflected, long considered,
How unborn to live and flourish
In the spaces wrapped in darkness,
In uncomfortable limits,
Where he had not seen the moonlight,
Had not seen the silver sunshine.
Thereupon these words he uttered,
Let himself be heard in this wise:
“Take, O Moon, I pray thee, take me,
Take me, thou, O Sun above me,
Take me, thou, O Bear of heaven,
From this dark and dreary prison,
From these unbefitting portals,
From this narrow place of resting,
From this dark and gloomy dwelling,
Hence to wander from the ocean,
Hence to walk upon the islands,
On the dry land walk and wander,
Like an ancient hero wander,
Walk in open air and breathe it,
Thus to see the moon at evening,
Thus to see the silver sunlight,
Thus to see the Bear in heaven,
That the stars I may consider.”

Since the Moon refused to free him,
And the Sun would not deliver,
Nor the Great Bear give assistance,
His existence growing weary,
And his life but an annoyance,
Bursts he then the outer portals
Of his dark and dismal fortress;
With his strong, but unnamed finger,
Opens he the lock resisting;
With the toes upon his left foot,
With the fingers of his right hand,
Creeps he through the yielding portals
To the threshold of his dwelling;
On his knees across the threshold,
Throws himself head foremost, forward
Plunges into deeps of ocean,
Plunges hither, plunges thither,
Turning with his hands the water;
Swims he northward, swims he southward,
Swims he eastward, swims he westward,
Studying his new surroundings.

Thus our hero reached the water,
Rested five years in the ocean,
Six long years, and even seven years,
Till the autumn of the eighth year,
When at last he leaves the waters,
Stops upon a promontory,
On a coast bereft of verdure;
On his knees he leaves the ocean,
On the land he plants his right foot,
On the solid ground his left foot,
Quickly turns his hands about him,
Stands erect to see the sunshine,
Stands to see the golden moonlight,
That he may behold the Great Bear,
That he may the stars consider.
Thus our hero, Wainamoinen,
Thus the wonderful enchanter
Was delivered from his mother,
Ilmatar, the Ether’s daughter.

RUNE II.
WAINAMOINEN’S SOWING.

Then arose old Wainamoinen,
With his feet upon the island,
On the island washed by ocean,
Broad expanse devoid of verdure;
There remained he many summers,
There he lived as many winters,
On the island vast and vacant,
Well considered, long reflected,
Who for him should sow the island,
Who for him the seeds should scatter;
Thought at last of Pellerwoinen,
First-born of the plains and prairies,
When a slender boy, called Sampsa,
Who should sow the vacant island,
Who the forest seeds should scatter.
Pellerwoinen, thus consenting,
Sows with diligence the island,
Seeds upon the lands he scatters,
Seeds in every swamp and lowland,
Forest seeds upon the loose earth,
On the firm soil sows the acorns,
Fir-trees sows he on the mountains,
Pine-trees also on the hill-tops,
Many shrubs in every valley,
Birches sows he in the marshes,
In the loose soil sows the alders,
In the lowlands sows the lindens,
In the moist earth sows the willow,
Mountain-ash in virgin places,
On the banks of streams the hawthorn,
Junipers in hilly regions;
This the work of Pellerwoinen,
Slender Sampsa, in his childhood.
Soon the fertile seeds were sprouting,
Soon the forest trees were growing,
Soon appeared the tops of fir-trees,
And the pines were far outspreading;
Birches rose from all the marshes,
In the loose soil grew the alders,
In the mellow soil the lindens;
Junipers were also growing,
Junipers with clustered berries,
Berries on the hawthorn branches.

Now the hero, Wainamoinen,
Stands aloft to look about him,
How the Sampsa-seeds are growing,
How the crop of Pellerwoinen;
Sees the young trees thickly spreading,
Sees the forest rise in beauty;
But the oak-tree has not sprouted,
Tree of heaven is not growing,
Still within the acorn sleeping,
Its own happiness enjoying.
Then he waited three nights longer,
And as many days he waited,
Waited till a week had vanished,
Then again the work examined;
But the oak-tree was not growing,
Had not left her acorn-dwelling.

Wainamoinen, ancient hero,
Spies four maidens in the distance,
Water-brides, he spies a fifth-one,
On the soft and sandy sea-shore,
In the dewy grass and flowers,
On a point extending seaward,
Near the forests of the island.
Some were mowing, some were raking,
Raking what was mown together,
In a windrow on the meadow.

From the ocean rose a giant,
Mighty Tursas, tall and hardy,
Pressed compactly all the grasses,
That the maidens had been raking,
When a fire within them kindles,
And the flames shot up to heaven,
Till the windrows burned to ashes,
Only ashes now remaining
Of the grasses raked together.
In the ashes of the windrows,
Tender leaves the giant places,
In the leaves he plants an acorn,
From the acorn, quickly sprouting,
Grows the oak-tree, tall and stately,
From the ground enriched by ashes,
Newly raked by water-maidens;
Spread the oak-tree’s many branches,
Rounds itself a broad corona,
Raises it above the storm-clouds;
Far it stretches out its branches,
Stops the white-clouds in their courses,
With its branches hides the sunlight,
With its many leaves, the moonbeams,
And the starlight dies in heaven.

Wainamoinen, old and trusty,
Thought awhile, and well considered,
How to kill the mighty oak-tree,
First created for his pleasure,
How to fell the tree majestic,
How to lop its hundred branches.
Sad the lives of man and hero,
Sad the homes of ocean-dwellers,
If the sun shines not upon them,
If the moonlight does not cheer them!
Is there not some mighty hero,
Was there never born a giant,
That can fell the mighty oak-tree,
That can lop its hundred branches?
Wainamoinen, deeply thinking,
Spake these words soliloquizing:
“Kapé, daughter of the Ether,
Ancient mother of my being,
Luonnotar, my nurse and helper,
Loan to me the water-forces,
Great the powers of the waters;
Loan to me the strength of oceans,
To upset this mighty oak-tree,
To uproot this tree of evil,
That again may shine the sunlight,
That the moon once more may glimmer.”

Straightway rose a form from ocean,
Rose a hero from the waters,
Nor belonged he to the largest,
Nor belonged he to the smallest,
Long was he as man’s forefinger,
Taller than the hand of woman;
On his head a cap of copper,
Boots upon his feet were copper,
Gloves upon his hands were copper,
And its stripes were copper-colored,
Belt around him made of copper,
Hatchet in his belt was copper;
And the handle of his hatchet
Was as long as hand of woman,
Of a finger’s breadth the blade was.
Then the trusty Wainamoinen
Thought awhile and well considered,
And his measures are as follow:
“Art thou, sir, divine or human?
Which of these thou only knowest;
Tell me what thy name and station.
Very like a man thou lookest,
Hast the bearing of a hero,
Though the length of man’s first finger,
Scarce as tall as hoof of reindeer.”

Then again spake Wainamoinen
To the form from out the ocean:
“Verily I think thee human,
Of the race of pigmy-heroes,
Might as well be dead or dying,
Fit for nothing but to perish.”

Answered thus the pigmy-hero,
Spake the small one from the ocean
To the valiant Wainamoinen:
“Truly am I god and hero,
From the tribes that rule the ocean;
Come I here to fell the oak-tree,
Lop its branches with my hatchet.”

Wainamoinen, old and trusty,
Answers thus the sea-born hero:
“Never hast thou force sufficient,
Not to thee has strength been given,
To uproot this mighty oak-tree,
To upset this thing of evil,
Nor to lop its hundred branches.”

Scarcely had he finished speaking,
Scarcely had he moved his eyelids,
Ere the pigmy full unfolding,
Quick becomes a mighty giant.
With one step he leaves the ocean,
Plants himself, a mighty hero,
On the forest-fields surrounding;
With his head the clouds he pierces,
To his knees his beard extending,
And his locks fall to his ankles;
Far apart appear his eyeballs,
Far apart his feet are stationed,
Farther still his mighty shoulders.
Now begins his axe to sharpen,
Quickly to an edge he whets it,
Using six hard blocks of sandstone,
And of softer whetstones, seven.
Straightway to the oak-tree turning,
Thither stalks the mighty giant,
In his raiment long and roomy,
Flapping in the winds of heaven;
With his second step he totters
On the land of darker color;
With his third stop firmly planted,
Reaches he the oak-tree’s branches,
Strikes the trunk with sharpened hatchet,
With one mighty swing he strikes it,
With a second blow he cuts it;
As his blade descends the third time,
From his axe the sparks fly upward,
From the oak-tree fire outshooting;
Ere the axe descends a fourth time,
Yields the oak with hundred branches,
Shaking earth and heaven in falling.
Eastward far the trunk extending,
Far to westward flew the tree-tops,
To the South the leaves were scattered,
To the North its hundred branches.
Whosoe’er a branch has taken,
Has obtained eternal welfare;
Who secures himself a tree-top,
He has gained the master magic;
Who the foliage has gathered,
Has delight that never ceases.
Of the chips some had been scattered,
Scattered also many splinters,
On the blue back of the ocean,
Of the ocean smooth and mirrored,
Rocked there by the winds and waters,
Like a boat upon the billows;
Storm-winds blew them to the Northland,
Some the ocean currents carried.

Northland’s fair and slender maiden,
Washing on the shore a head-dress,
Beating on the rocks her garments,
Rinsing there her silken raiment,
In the waters of Pohyola,
There beheld the chips and splinters,
Carried by the winds and waters.
In a bag the chips she gathered,
Took them to the ancient court-yard,
There to make enchanted arrows,
Arrows for the great magician,
There to shape them into weapons,
Weapons for the skilful archer,
Since the mighty oak has fallen,
Now has lost its hundred branches,
That the North may see the sunshine,
See the gentle gleam of moonlight,
That the clouds may keep their courses,
May extend the vault of heaven
Over every lake and river,
O’er the banks of every island.

Groves arose in varied beauty,
Beautifully grew the forests,
And again, the vines and flowers.
Birds again sang in the tree-tops,
Noisily the merry thrushes,
And the cuckoos in the birch-trees;
On the mountains grew the berries,
Golden flowers in the meadows,
And the herbs of many colors,
Many kinds of vegetation;
But the barley is not growing.

Wainamoinen, old and trusty,
Goes away and well considers,
By the borders of the waters,
On the ocean’s sandy margin,
Finds six seeds of golden barley,
Even seven ripened kernels,
On the shore of upper Northland,
In the sand upon the sea-shore,
Hides them in his trusty pouches,
Fashioned from the skin of squirrel,
Some were made from skin of marten;
Hastens forth the seeds to scatter,
Quickly sows the barley kernels,
On the brinks of Kalew-waters,
On the Osma-hills and lowlands.

Hark! the titmouse wildly crying,
From the aspen, words as follow:
“Osma’s barley will not flourish,
Not the barley of Wainola,
If the soil be not made ready,
If the forest be not levelled,
And the branches burned to ashes.”

Wainamoinen, wise and ancient,
Made himself an axe for chopping,
Then began to clear the forest,
Then began the trees to level,
Felled the trees of all descriptions,
Only left the birch-tree standing
For the birds a place of resting,
Where might sing the sweet-voiced cuckoo,
Sacred bird in sacred branches.
Down from heaven came the eagle,
Through the air he came a-flying,
That he might this thing consider;
And he spake the words that follow:
“Wherefore, ancient Wainamoinen,
Hast thou left the slender birch-tree,
Left the birch-tree only standing?”
Wainamoinen thus made answer:
“Therefore is the birch left standing,
That the birds may nest within it,
That the eagle there may rest him,
There may sing the sacred cuckoo.”
Spake the eagle, thus replying:
“Good indeed, thy hero-judgment,
That the birch-tree thou hast left us,
Left the sacred birch-tree standing,
As a resting-place for eagles,
And for birds of every feather,
Even I may rest upon it.”
Quickly then this bird of heaven,
Kindled fire among the branches;
Soon the flames are fanned by north-winds,
And the east-winds lend their forces,
Burn the trees of all descriptions,
Burn them all to dust and ashes,
Only is the birch left standing.

Wainamoinen, wise and ancient,
Brings his magic grains of barley,
Brings he forth his seven seed-grains,
Brings them from his trusty pouches,
Fashioned from the skin of squirrel,
Some were made from skin of marten.
Thence to sow his seeds he hastens,
Hastes the barley-grains to scatter,
Speaks unto himself these measures:
“I the seeds of life am sowing,
Sowing through my open fingers,
From the hand of my Creator,
In this soil enriched with ashes,
In this soil to sprout and flourish.
Ancient mother, thou that livest
Far below the earth and ocean,
Mother of the fields and forests,
Bring the rich soil to producing,
Bring the seed-grains to the sprouting,
That the barley well may flourish.
Never will the earth unaided,
Yield the ripe nutritious barley;
Never will her force be wanting,
If the givers give assistance,
If the givers grace the sowing,
Grace the daughters of creation.
Rise, O earth, from out thy slumber,
From the slumber-land of ages,
Let the barley-grains be sprouting,
Let the blades themselves be starting,
Let the verdant stalks be rising,
Let the ears themselves be growing,
And a hundredfold producing,
From my plowing and my sowing,
From my skilled and honest labor.
Ukko, thou O God, up yonder,
Thou O Father of the heavens,
Thou that livest high in Ether,
Curbest all the clouds of heaven,
Holdest in the air thy counsel,
Holdest in the clouds good counsel,
From the East dispatch a cloudlet,
From the North-east send a rain-cloud,
From the West another send us,
From the North-west, still another,
Quickly from the South a warm-cloud,
That the rain may fall from heaven,
That the clouds may drop their honey,
That the ears may fill and ripen,
That the barley-fields may rustle.”

Thereupon benignant Ukko,
Ukko, father of the heavens,
Held his counsel in the cloud-space,
Held good counsel in the Ether;
From the East, he sent a cloudlet,
From the North-east, sent a rain-cloud,
From the West another sent he,
From the North-west, still another,
Quickly from the South a warm-cloud;
Joined in seams the clouds together,
Sewed together all their edges,
Grasped the cloud, and hurled it earthward.
Quick the rain-cloud drops her honey,
Quick the rain-drops fall from heaven,
That the ears may quickly ripen,
That the barley crop may rustle.
Straightway grow the seeds of barley,
From the germ the blade unfolding,
Richly colored ears arising,
From the rich soil of the fallow,
From the work of Wainamoinen.

Here a few days pass unnoted
And as many nights fly over.
When the seventh day had journeyed,
On the morning of the eighth day,
Wainamoinen, wise and ancient,
Went to view his crop of barley,
How his plowing, how his sowing,
How his labors were resulting;
Found his crop of barley growing,
Found the blades were triple-knotted,
And the ears he found six-sided.

Wainamoinen, old and trusty,
Turned his face, and looked about him,
Lo! there comes a spring-time cuckoo,
Spying out the slender birch-tree,
Rests upon it, sweetly singing:
“Wherefore is the silver birch-tree
Left unharmed of all the forest?”
Spake the ancient Wainamoinen:
“Therefore I have left the birch-tree,
Left the birch-tree only growing,
Home for thee for joyful singing.
Call thou here, O sweet-voiced cuckoo,
Sing thou here from throat of velvet,
Sing thou here with voice of silver,
Sing the cuckoo’s golden flute-notes;
Call at morning, call at evening,
Call within the hour of noontide,
For the better growth of forests,
For the ripening of the barley,
For the richness of, the Northland,
For the joy of Kalevala.”

RUNE III.
WAINAMOINEN AND YOUKAHAINEN.

Wainamoinen, ancient minstrel,
Passed his years in full contentment,
On the meadows of Wainola,
On the plains of Kalevala,
Singing ever wondrous legends,
Songs of ancient wit and wisdom,
Chanting one day, then a second,
Singing in the dusk of evening,
Singing till the dawn of morning,
Now the tales of old-time heroes,
Tales of ages long forgotten,
Now the legends of creation,
Once familiar to the children,
By our children sung no longer,
Sung in part by many heroes,
In these mournful days of evil,
Evil days our race befallen.
Far and wide the story travelled,
Far away men spread the knowledge
Of the chanting of the hero,
Of the song of Wainamoinen;
To the South were heard the echoes,
All of Northland heard the story.

Far away in dismal Northland,
Lived the singer, Youkahainen,
Lapland’s young and reckless minstrel.
Once upon a time when feasting,
Dining with his friends and fellows,
Came upon his ears the story,
That there lived a sweeter singer,
On the meadows of Wainola,
On the plains of Kalevala,
Better skilled in chanting legends,
Better skilled than Youkahainen,
Better than the one that taught him.

Straightway then the bard grew angry,
Envy rose within his bosom,
Envy of this Wainamoinen,
Famed to be a sweeter singer;
Hastes he angry to his mother,
To his mother, full of wisdom,
Vows that he will southward hasten,
Hie him southward and betake him
To the dwellings of Wainola,
To the cabins of the Northland,
There as bard to vie in battle,
With the famous Wainamoinen.

“Nay,” replies the anxious father,
“Do not go to Kalevala.”

“Nay,” replies the fearful mother,
“Go not hence to Wainamoinen,
There with him to offer battle;
He will charm thee with his singing
Will bewitch thee in his anger,
He will drive thee back dishonored,
Sink thee in the fatal snow-drift,
Turn to ice thy pliant fingers,
Turn to ice thy feet and ankles.”
These the words of Youkahainen:
“Good the judgement of a father,
Better still, a mother’s counsel,
Best of all one’s own decision.
I will go and face the minstrel,
Challenge him to sing in contest,
Challenge him as bard to battle,
Sing to him my sweet-toned measures,
Chant to him my oldest legends,
Chant to him my garnered wisdom,
That this best of boasted singers,
That this famous bard of Suomi,
Shall be worsted in the contest,
Shall become a hapless minstrel;
By my songs shall I transform him,
That his feet shall be as flint-stone,
And as oak his nether raiment;
And this famous, best of singers,
Thus bewitched, shall carry ever,
In his heart a stony burden,
On his shoulder bow of marble,
On his hand a flint-stone gauntlet,
On his brow a stony visor.”

Then the wizard, Youkahainen,
Heeding not advice paternal,
Heeding not his mother’s counsel,
Leads his courser from his stable,
Fire outstreaming from his nostrils,
From his hoofs, the sparks outshooting,
Hitches to his sledge, the fleet-foot,
To his golden sledge, the courser,
Mounts impetuous his snow-sledge,
Leaps upon the hindmost cross-bench,
Strikes his courser with his birch-whip,
With his birch-whip, pearl-enamelled.
Instantly the prancing racer
Springs away upon his journey;
On he, restless, plunges northward,
All day long he onward gallops,
All the next day, onward, onward,
So the third from morn till evening,
Till the third day twilight brings him
To the meadows of Wainola,
To the plains of Kalevala.

As it happened, Wainamoinen,
Wainamoinen, the magician,
Rode that sunset on the highway,
Silently for pleasure driving
Down Wainola’s peaceful meadows,
O’er the plains of Kalevala.

Youkahainen, young and fiery,
Urging still his foaming courser,
Dashes down upon the singer,
Does not turn aside in meeting,
Meeting thus in full collision;
Shafts are driven tight together,
Hames and collars wedged and tangled,
Tangled are the reins and traces.
Thus perforce they make a stand-still,
Thus remain and well consider;
Water drips from hame and collar,
Vapors rise from both their horses.
Speaks the minstrel, Wainamoinen:
“Who art thou, and whence? Thou comest
Driving like a stupid stripling,
Careless, dashing down upon me.
Thou hast ruined shafts and traces;
And the collar of my racer
Thou hast shattered into ruin,
And my golden sleigh is broken,
Box and runners dashed to pieces.”

Youkahainen then make answer,
Spake at last the words that follow:
“I am youthful Youkahainen,
But make answer first, who thou art,
Whence thou comest, where thou goest,
From what lowly tribe descended?”

Wainamoinen, wise and ancient,
Answered thus the youthful minstrel:
“If thou art but Youkahainen,
Thou shouldst give me all the highway;
I am many years thy senior.”

Then the boastful Youkahainen
Spake again to Wainamoinen:
“Young or ancient, little matter,
Little consequence the age is;
He that higher stands in wisdom,
He whose knowledge is the greater,
He that is the sweeter singer,
He alone shall keep the highway,
And the other take the roadside.
Art thou ancient Wainamoinen,
Famous sorcerer and minstrel?
Let us then begin our singing,
Let us sing our ancient legends,
Let us chant our garnered wisdom,
That the one may hear the other,
That the one may judge the other,
In a war of wizard sayings.”

Wainamoinen, wise and ancient,
Thus replied in modest accents:
“What I know is very little,
Hardly is it worth the singing,
Neither is my singing wondrous:
All my days I have resided
In the cold and dreary Northland,
In a desert land enchanted,
In my cottage home for ages;
All the songs that I have gathered,
Are the cuckoo’s simple measures,
Some of these I may remember;
But since thou perforce demandest,
I accept thy boastful challenge.
Tell me now, my golden youngster,
What thou knowest more than others,
Open now thy store of wisdom.”

Thus made answer Youkahainen,
Lapland’s young and fiery minstrel:
“Know I many bits of learning,
This I know in perfect clearness:
Every roof must have a chimney,
Every fire-place have a hearth-stone;
Lives of seal are free and merry,
Merry is the life of walrus,
Feeding on incautious salmon,
Daily eating perch and whiting;
Whitings live in quiet shallows,
Salmon love the level bottoms;
Spawns the pike in coldest weather,
And defies the storms of winter.
Slowly perches swim in Autumn,
Wry-backed, hunting deeper water,
Spawn in shallows in the summer,
Bounding on the shore of ocean.
Should this wisdom seem too little,
I can tell thee other matters,
Sing thee other wizard sayings:
All the Northmen plow with reindeer,
Mother-horses plow the Southland,
Inner Lapland plows with oxen;
All the trees on Pisa-mountain,
Know I well in all their grandeur;
On the Horna-rock are fir-trees,
Fir-trees growing tall and slender;
Slender grow the trees on mountains.
Three, the water-falls in number,
Three in number, inland oceans,
Three in number, lofty mountains,
Shooting to the vault of heaven.
Hallapyora’s near to Yaemen,
Katrakoski in Karyala;
Imatra, the falling water,
Tumbles, roaring, into Wuoksi.”
Then the ancient Wainimoinen:
“Women’s tales and children’s wisdom
Do not please a bearded hero,
Hero, old enough for wedlock;
Tell the story of creation,
Tell me of the world’s beginning,
Tell me of the creatures in it,
And philosophize a little.”

Then the youthful Youkahainen
Thus replied to Wainamoinen:
“Know I well the titmouse-fountains,
Pretty birdling is the titmouse;
And the viper, green, a serpent;
Whitings live in brackish waters;
Perches swim in every river;
Iron rusts, and rusting weakens;
Bitter is the taste of umber;
Boiling water is malicious;
Fire is ever full of danger;
First physician, the Creator;
Remedy the oldest, water;
Magic is the child of sea-foam;
God the first and best adviser;
Waters gush from every mountain;
Fire descended first from heaven;
Iron from the rust was fashioned;
Copper from the rocks created;
Marshes are of lands the oldest;
First of all the trees, the willow;
Fir-trees were the first of houses;
Hollowed stones the first of kettles.”

Now the ancient Wainamoinen
Thus addresses Youkahainen:
“Canst thou give me now some wisdom,
Is this nonsense all thou knowest?”
Youkahainen thus made answer:
“I can tell thee still a trifle,
Tell thee of the times primeval,
When I plowed the salt-sea’s bosom,
When I raked the sea-girt islands,
When I dug the salmon-grottoes,
Hollowed out the deepest caverns,
When I all the lakes created,
When I heaped the mountains round them,
When I piled the rocks about them.
I was present as a hero,
Sixth of wise and ancient heroes,
Seventh of all primeval heroes,
When the heavens were created,
When were formed the ether-spaces,
When the sky was crystal-pillared,
When was arched the beauteous rainbow,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
And with stars the heavens were sprinkled.”
Spake the ancient Wainamoinen:
“Thou art surely prince of liars,
Lord of all the host of liars;
Never wert thou in existence,
Surely wert thou never present,
When was plowed the salt-sea’s bosom,
When were raked the sea-girt islands,
When were dug the salmon-grottoes,
When were hollowed out the caverns,
When the lakes were all created,
When were heaped the mountains round them,
When the rocks were piled about them.
Thou wert never seen or heard of
When the earth was first created,
When were made the ether-spaces,
When the air was crystal-pillared,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
When the skies with stars were sprinkled.”

Then in anger Youkahainen
Answered ancient Wainamoinen:
“Then, sir, since I fail in wisdom,
With the sword I offer battle;
Come thou, famous bard and minstrel,
Thou the ancient wonder-singer,
Let us try our strength with broadswords,
Let our blades be fully tested.”
Spake the ancient Wainamoinen:
“Not thy sword and not thy wisdom,
Not thy prudence, nor thy cunning,
Do I fear a single moment.
Let who may accept thy challenge,
Not with thee, a puny braggart,
Not with one so vain and paltry,
Will I ever measure broadswords.”

Then the youthful Youkahainen,
Mouth awry and visage sneering,
Shook his golden locks and answered:
“Whoso fears his blade to measure,
Fears to test his strength at broadswords,
Into wild-boar of the forest,
Swine at heart and swine in visage,
Singing I will thus transform him;
I will hurl such hero-cowards,
This one hither, that one thither,
Stamp him in the mire and bedding,
In the rubbish of the stable.”

Angry then grew Wainamoinen,
Wrathful waxed, and fiercely frowning,
Self-composed he broke his silence,
And began his wondrous singing.
Sang he not the tales of childhood,
Children’s nonsense, wit of women,
Sang he rather bearded heroes,
That the children never heard of,
That the boys and maidens knew not,
Known but half by bride and bridegroom,
Known in part by many heroes,
In these mournful days of evil,
Evil times our race befallen.
Grandly sang wise Wainamoinen,
Till the copper-bearing mountains,
And the flinty rocks and ledges
Heard his magic tones and trembled;
Mountain cliffs were torn to pieces,
All the ocean heaved and tumbled;
And the distant hills re-echoed.
Lo! the boastful Youkahainen
Is transfixed in silent wonder,
And his sledge with golden trimmings
Floats like brushwood on the billows;
Sings his braces into reed-grass,
Sings his reins to twigs of willow,
And to shrubs his golden cross-bench.
Lo! his birch-whip, pearl-enameled,
Floats a reed upon the border;
Lo! his steed with golden forehead,
Stands a statue on the waters;
Hames and traces are as fir-boughs,
And his collar, straw and sea-grass.
Still the minstrel sings enchantment,
Sings his sword with golden handle,
Sings it into gleam of lightning,
Hangs it in the sky above him;
Sings his cross-bow, gaily painted,
To a rainbow o’er the ocean;
Sings his quick and feathered arrows
Into hawks and screaming eagles;
Sings his dog with bended muzzle,
Into block of stone beside him;
Sings his cap from off his forehead,
Sings it into wreaths of vapor;
From his hands he sings his gauntlets
Into rushes on the waters;
Sings his vesture, purple-colored,
Into white clouds in the heavens;
Sings his girdle, set with jewels,
Into twinkling stars around him;
And alas! for Youkahainen,
Sings him into deeps of quick-sand;
Ever deeper, deeper, deeper,
In his torture, sinks the wizard,
To his belt in mud and water.
Now it was that Youkahainen
Comprehended but too clearly
What his folly, what the end was,
Of the journey he had ventured,
Vainly he had undertaken
For the glory of a contest
With the grand, old Wainamoinen.

When at last young Youkahainen,
Pohyola’s old and sorry stripling,
Strives his best to move his right foot,
But alas! the foot obeys not;
When he strives to move his left foot,
Lo! he finds it turned to flint-stone.

Thereupon sad Youkahainen,
In the deeps of desperation,
And in earnest supplication,
Thus addresses Wainamoinen:
“O thou wise and worthy minstrel,
Thou the only true magician,
Cease I pray thee thine enchantment,
Only turn away thy magic,
Let me leave this slough of horror,
Loose me from this stony prison,
Free me from this killing torment,
I will pay a golden ransom.”
Spake the ancient Wainamoinen:
“What the ransom thou wilt give me
If I cease from mine enchantment,
If I turn away my magic,
Lift thee from thy slough of horror,
Loose thee from thy stony prison,
Free thee from thy killing torment?”
Answered youthful Youkahainen:
“Have at home two magic cross-bows,
Pair of bows of wondrous power,
One so light a child can bend it,
Only strength can bend the other,
Take of these the one that pleases.”
Then the ancient Wainamoinen:
“Do not wish thy magic cross-bows,
Have a few of such already,
Thine to me are worse than useless;
I have bows in great abundance,
Bows on every nail and rafter,
Bows that laugh at all the hunters,
Bows that go themselves a-hunting.”

Then the ancient Wainamoinen
Sang alas! poor Youkahainen
Deeper into mud and water,
Deeper in the slough of torment.
Youkahainen thus made answer:
“Have at home two magic shallops,
Beautiful the boats and wondrous;
One rides light upon the ocean,
One is made for heavy burdens;
Take of these the one that pleases.”
Spake the ancient Wainamoinen:
“Do not wish thy magic shallops,
Have enough of such already;
All my bays are full of shallops,
All my shores are lined with shallops,
Some before the winds are sailors,
Some were built to sail against them.”

Still the minstrel of Wainola
Sings again poor Youkahainen
Deeper, deeper into torment,
Into quicksand to his girdle,
Till the Lapland bard in anguish
Speaks again to Wainamoinen:
“Have at home two magic stallions,
One a racer, fleet as lightning,
One was born for heavy burdens;
Take of these the one that pleases.”
Spake the ancient Wainamoinen:
“Neither do I wish thy stallions,
Do not need thy hawk-limbed stallions,
Have enough of these already;
Magic stallions swarm my stables,
Eating corn at every manger,
Broad of back to hold the water,
Water on each croup in lakelets.”

Still the bard of Kalevala
Sings the hapless Lapland minstrel
Deeper, deeper into torment,
To his shoulders into water.
Spake again young Youkahainen:
“O thou ancient Wainamoinen,
Thou the only true magician,
Cease I pray thee thine enchantment,
Only turn away thy magic,
I will give thee gold abundant,
Countless stores of shining silver;
From the wars my father brought it,
Brought it from the hard-fought battles.”
Spake the wise, old Wainamoinen:
“For thy gold I have no longing,
Neither do I wish thy silver,
Have enough of each already;
Gold abundant fills my chambers,
On each nail hang bags of silver,
Gold that glitters in the sunshine,
Silver shining in the moonlight.”

Sank the braggart, Youkahainen,
Deeper in his slough of torment,
To his chin in mud and water,
Ever praying, thus beseeching:
“O thou ancient Wainamoinen,
Greatest of the old magicians,
Lift me from this pit of horror,
From this prison-house of torture;
I will give thee all my corn-fields,
Give thee all my corn in garners,
Thus my hapless life to ransom,
Thus to gain eternal freedom.”
Wainamoinen thus made answer:
“Take thy corn to other markets,
Give thy garners to the needy;
I have corn in great abundance,
Fields have I in every quarter,
Corn in all my fields is growing;
One’s own fields are always richer,
One’s own grain is much the sweeter.”

Lapland’s young and reckless minstrel,
Sorrow-laden, thus enchanted,
Deeper sinks in mud and water,
Fear-enchained and full of anguish,
In the mire, his beard bedrabbled,
Mouth once boastful filled with sea-weed,
In the grass his teeth entangled,
Youkahainen thus beseeches:
“O thou ancient Wainamoinen,
Wisest of the wisdom-singers,
Cease at last thine incantations,
Only turn away thy magic,
And my former life restore me,
Lift me from this stifling torment,
Free mine eyes from sand and water,
I will give thee sister, Aino,
Fairest daughter of my mother,
Bride of thine to be forever,
Bride of thine to do thy pleasure,
Sweep the rooms within thy cottage,
Keep thy dwelling-place in order,
Rinse for thee the golden platters,
Spread thy couch with finest linens,
For thy bed, weave golden covers,
Bake for thee the honey-biscuit.”

Wainamoinen, old and truthful,
Finds at last the wished-for ransom,
Lapland’s young and fairest daughter,
Sister dear of Youkahainen;
Happy he, that he has won him,
In his age a beauteous maiden,
Bride of his to be forever,
Pride and joy of Kalevala.
Now the happy Wainamoinen,
Sits upon the rock of gladness,
Joyful on the rock of music,
Sings a little, sings and ceases,
Sings again, and sings a third time,
Thus to break the spell of magic,
Thus to lessen the enchantment,
Thus the potent charm to banish.
As the magic spell is broken,
Youkahainen, sad, but wiser,
Drags his feet from out the quicksand,
Lifts his beard from out the water,
From the rocks leads forth his courser,
Brings his sledge back from the rushes,
Calls his whip back from the ocean,
Sets his golden sledge in order,
Throws himself upon the cross-bench,
Snaps his whip and hies him homeward,
Hastens homeward, heavy-hearted,
Sad indeed to meet his mother,
Aino’s mother, gray and aged.
Careless thus he hastens homeward,
Nears his home with noise and bustle,
Reckless drives against the pent-house,
Breaks the shafts against the portals,
Breaks his handsome sledge in pieces.

Then his mother, quickly guessing,
Would have chided him for rashness,
But the father interrupted:
“Wherefore dost thou break thy snow-sledge,
Wherefore dash thy thills in fragments,
Wherefore comest home so strangely,
Why this rude and wild behavior?”

Now alas! poor Youkahainen,
Cap awry upon his forehead,
Falls to weeping, broken-hearted,
Head depressed and mind dejected,
Eyes and lips expressing sadness,
Answers not his anxious father.

Then the mother quickly asked him,
Sought to find his cause for sorrow:
“Tell me, first-born, why thou weepest,
Why thou weepest, heavy-hearted,
Why thy mind is so dejected,
Why thine eyes express such sadness.”
Youkahainen then made answer:
“Golden mother, ever faithful,
Cause there is to me sufficient,
Cause enough in what has happened,
Bitter cause for this my sorrow,
Cause for bitter tears and murmurs:
All my days will pass unhappy,
Since, O mother of my being,
I have promised beauteous Aino,
Aino, thy beloved daughter,
Aino, my devoted sister,
To decrepit Wainamoinen,
Bride to be to him forever,
Roof above him, prop beneath him,
Fair companion at his fire-side.”

Joyful then arose the mother,
Clapped her hands in glee together,
Thus addressing Youkahainen:
“Weep no more, my son beloved,
Thou hast naught to cause thy weeping,
Hast no reason for thy sorrow,
Often I this hope have cherished;
Many years have I been praying
That this mighty bard and hero,
Wise and valiant Wainamoinen,
Spouse should be to beauteous Aino,
Son-in-law to me, her mother.”

But the fair and lovely maiden,
Sister dear of Youkahainen,
Straightway fell to bitter weeping,
On the threshold wept and lingered,
Wept all day and all the night long,
Wept a second, then a third day,
Wept because a bitter sorrow
On her youthful heart had fallen.
Then the gray-haired mother asked her:
“Why this weeping, lovely Aino?
Thou hast found a noble suitor,
Thou wilt rule his spacious dwelling,
At his window sit and rest thee,
Rinse betimes his golden platters,
Walk a queen within his dwelling.”
Thus replied the tearful Aino:
“Mother dear, and all-forgiving,
Cause enough for this my sorrow,
Cause enough for bitter weeping:
I must loose my sunny tresses,
Tresses beautiful and golden,
Cannot deck my hair with jewels,
Cannot bind my head with ribbons,
All to be hereafter hidden
Underneath the linen bonnet
That the wife must wear forever;
Weep at morning, weep at evening,
Weep alas! for waning beauty,
Childhood vanished, youth departed,
Silver sunshine, golden moonlight,
Hope and pleasure of my childhood,
Taken from me now forever,
And so soon to be forgotten
At the tool-bench of my brother,
At the window of my sister,
In the cottage of my father.”

Spake again the gray-haired mother
To her wailing daughter Aino:
“Cease thy sorrow, foolish maiden,
By thy tears thou art ungrateful,
Reason none for thy repining,
Not the slightest cause for weeping;
Everywhere the silver sunshine
Falls as bright on other households;
Not alone the moonlight glimmers
Through thy father’s open windows,
On the work-bench of thy brother;
Flowers bloom in every meadow,
Berries grow on every mountain;
Thou canst go thyself and find them,
All the day long go and find them;
Not alone thy brother’s meadows
Grow the beauteous vines and flowers;
Not alone thy father’s mountains
Yield the ripe, nutritious berries;
Flowers bloom in other meadows,
Berries grow on other mountains,
There as here, my lovely Aino.”

RUNE IV.
THE FATE OF AINO.

When the night had passed, the maiden,
Sister fair of Youkahainen,
Hastened early to the forest,
Birchen shoots for brooms to gather,
Went to gather birchen tassels;
Bound a bundle for her father,
Bound a birch-broom for her mother,
Silken tassels for her sister.
Straightway then she hastened homeward,
By a foot-path left the forest;
As she neared the woodland border,
Lo! the ancient Wainamoinen,
Quickly spying out the maiden,
As she left the birchen woodland,
Trimly dressed in costly raiment,
And the minstrel thus addressed her:
“Aino, beauty of the Northland,
Wear not, lovely maid, for others,
Only wear for me, sweet maiden,
Golden cross upon thy bosom,
Shining pearls upon thy shoulders;
Bind for me thine auburn tresses,
Wear for me thy golden braidlets.”
Thus the maiden quickly answered:
“Not for thee and not for others,
Hang I from my neck the crosslet,
Deck my hair with silken ribbons;
Need no more the many trinkets
Brought to me by ship or shallop;
Sooner wear the simplest raiment,
Feed upon the barley bread-crust,
Dwell forever with my mother
In the cabin with my father.”

Then she threw the gold cross from her,
Tore the jewels from her fingers,
Quickly loosed her shining necklace,
Quick untied her silken ribbons,
Cast them all away indignant
Into forest ferns and flowers.
Thereupon the maiden, Aino,
Hastened to her mother’s cottage.

At the window sat her father
Whittling on an oaken ax-helve:
“Wherefore weepest, beauteous Aino,
Aino, my beloved daughter?”

“Cause enough for weeping, father,
Good the reasons for my mourning,
This, the reason for my weeping,
This, the cause of all my sorrow:
From my breast I tore the crosslet,
From my belt, the clasp of copper,
From my waist, the belt of silver,
Golden was my pretty crosslet.”

Near the door-way sat her brother,
Carving out a birchen ox-bow:
“Why art weeping, lovely Aino,
Aino, my devoted sister?”

“Cause enough for weeping, brother,
Good the reasons for my mourning:
Therefore come I as thou seest,
Rings no longer on my fingers,
On my neck no pretty necklace;
Golden were the rings thou gavest,
And the necklace, pearls and silver!”

On the threshold sat her sister,
Weaving her a golden girdle:
“Why art weeping, beauteous Aino,
Aino, my beloved sister?”

“Cause enough for weeping, sister,
Good the reasons for my sorrow:
Therefore come I as thou seest,
On my head no scarlet fillet,
In my hair no braids of silver,
On mine arms no purple ribbons,
Round my neck no shining necklace,
On my breast no golden crosslet,
In mine ears no golden ear-rings.”

Near the door-way of the dairy,
Skimming cream, sat Aino’s mother.
“Why art weeping, lovely Aino,
Aino, my devoted daughter?”
Thus the sobbing maiden answered:
“Loving mother, all-forgiving,
Cause enough for this my weeping,
Good the reasons for my sorrow,
Therefore do I weep, dear mother:
I have been within the forest,
Brooms to bind and shoots to gather,
There to pluck some birchen tassels;
Bound a bundle for my father,
Bound a second for my mother,
Bound a third one for my brother,
For my sister silken tassels.
Straightway then I hastened homeward,
By a foot-path left the forest;
As I reached the woodland border
Spake Osmoinen from the cornfield,
Spake the ancient Wainamoinen:
‘Wear not, beauteous maid, for others,
Only wear for me, sweet maiden,
On thy breast a golden crosslet,
Shining pearls upon thy shoulders,
Bind for me thine auburn tresses,
Weave for me thy silver braidlets.’
Then I threw the gold-cross from me,
Tore the jewels from my fingers,
Quickly loosed my shining necklace,
Quick untied my silken ribbons,
Cast them all away indignant,
Into forest ferns and flowers.
Then I thus addressed the singer:
‘Not for thee and not for others,
Hang I from my neck the crosslet,
Deck my hair with silken ribbons;
Need no more the many trinkets,
Brought to me by ship and shallop;
Sooner wear the simplest raiment,
Feed upon the barley bread-crust,
Dwell forever with my mother
In the cabin with my father.’”

Thus the gray-haired mother answered
Aino, her beloved daughter:
“Weep no more, my lovely maiden,
Waste no more of thy sweet young-life;
One year eat thou my sweet butter,
It will make thee strong and ruddy;
Eat another year fresh bacon,
It will make thee tall and queenly;
Eat a third year only dainties,
It will make thee fair and lovely.
Now make haste to yonder hill-top,
To the store-house on the mountain,
Open there the large compartment,
Thou will find it filled with boxes,
Chests and cases, trunks and boxes;
Open thou the box, the largest,
Lift away the gaudy cover,
Thou will find six golden girdles,
Seven rainbow-tinted dresses,
Woven by the Moon’s fair daughters,
Fashioned by the Sun’s sweet virgins.
In my young years once I wandered,
As a maiden on the mountains,
In the happy days of childhood,
Hunting berries in the coppice;
There by chance I heard the daughters
Of the Moon as they were weaving;
There I also heard the daughters
Of the Sun as they were spinning
On the red rims of the cloudlets,
O’er the blue edge of the forest,
On the border of the pine-wood,
On a high and distant mountain.
I approached them, drawing nearer,
Stole myself within their hearing,
Then began I to entreat them,
Thus besought them, gently pleading:
‘Give thy silver, Moon’s fair daughters,
To a poor, but worthy maiden;
Give thy gold, O Sun’s sweet virgins,
To this maiden, young and needy.’
Thereupon the Moon’s fair daughters
Gave me silver from their coffers;
And the Sun’s sweet shining virgins
Gave me gold from their abundance,
Gold to deck my throbbing temples,
For my hair the shining silver.
Then I hastened joyful homeward,
Richly laden with my treasures,
Happy to my mother’s cottage;
Wore them one day, than a second,
Then a third day also wore them,
Took the gold then from my temples,
From my hair I took the silver,
Careful laid them in their boxes,
Many seasons have they lain there,
Have not seen them since my childhood.
Deck thy brow with silken ribbon,
Trim with gold thy throbbing temples,
And thy neck with pearly necklace,
Hang the gold-cross on thy bosom,
Robe thyself in pure, white linen
Spun from flax of finest fiber;
Wear withal the richest short-frock,
Fasten it with golden girdle;
On thy feet, put silken stockings,
With the shoes of finest leather;
Deck thy hair with golden braidlets,
Bind it well with threads of silver;
Trim with rings thy fairy fingers,
And thy hands with dainty ruffles;
Come bedecked then to thy chamber,
Thus return to this thy household,
To the greeting of thy kindred,
To the joy of all that know thee,
Flushed thy cheeks as ruddy berries,
Coming as thy father’s sunbeam,
Walking beautiful and queenly,
Far more beautiful than moonlight.”

Thus she spake to weeping Aino,
Thus the mother to her daughter;
But the maiden, little hearing,
Does not heed her mother’s wishes;
Straightway hastens to the court-yard,
There to weep in bitter sorrow,
All alone to weep in anguish.

Waiting long the wailing Aino
Thus at last soliloquizes:
“Unto what can I now liken
Happy homes and joys of fortune?
Like the waters in the river,
Like the waves in yonder lakelet,
Like the crystal waters flowing.
Unto what, the biting sorrow
Of the child of cold misfortune?
Like the spirit of the sea-duck,
Like the icicle in winter,
Water in the well imprisoned.
Often roamed my mind in childhood,
When a maiden free and merry,
Happily through fen and fallow,
Gamboled on the meads with lambkins,
Lingered with the ferns and flowers,
Knowing neither pain nor trouble;
Now my mind is filled with sorrow,
Wanders though the bog and stubble,
Wanders weary through the brambles,
Roams throughout the dismal forest,
Till my life is filled with darkness,
And my spirit white with anguish.
Better had it been for Aino
Had she never seen the sunlight,
Or if born had died an infant,
Had not lived to be a maiden
In these days of sin and sorrow,
Underneath a star so luckless.
Better had it been for Aino,
Had she died upon the eighth day
After seven nights had vanished;
Needed then but little linen,
Needed but a little coffin,
And a grave of smallest measure;
Mother would have mourned a little,
Father too perhaps a trifle,
Sister would have wept the day through,
Brother might have shed a tear-drop,
Thus had ended all the mourning.”

Thus poor Aino wept and murmured,
Wept one day, and then a second,
Wept a third from morn till even,
When again her mother asked her:
“Why this weeping, fairest daughter,
Darling daughter, why this grieving?
Thus the tearful maiden answered:
“Therefore do I weep and sorrow,
Wretched maiden all my life long,
Since poor Aino, thou hast given,
Since thy daughter thou hast promised
To the aged Wainamoinen,
Comfort to his years declining,
Prop to stay him when he totters,
In the storm a roof above him,
In his home a cloak around him;
Better far if thou hadst sent me
Far below the salt-sea surges,
To become the whiting’s sister,
And the friend of perch and salmon;
Better far to ride the billows,
Swim the sea-foam as a mermaid,
And the friend of nimble fishes,
Than to be an old man’s solace,
Prop to stay him when he totters,
Hand to aid him when he trembles,
Arm to guide him when he falters,
Strength to give him when he weakens;
Better be the whiting’s sister
And the friend of perch and salmon,
Than an old man’s slave and darling.”

Ending thus she left her mother,
Straightway hastened to the mountain,
To the store-house on the summit,
Opened there the box the largest,
From the box six lids she lifted,
Found therein six golden girdles,
Silken dresses seven in number.
Choosing such as pleased her fancy,
She adorned herself as bidden,
Robed herself to look her fairest,
Gold upon her throbbing temples,
In her hair the shining silver,
On her shoulders purple ribbons,
Band of blue around her forehead,
Golden cross, and rings, and jewels,
Fitting ornaments to beauty.

Now she leaves her many treasures,
Leaves the store-house on the mountain,
Filled with gold and silver trinkets,
Wanders over field and meadow,
Over stone-fields waste and barren,
Wanders on through fen and forest,
Through the forest vast and cheerless,
Wanders hither, wanders thither,
Singing careless as she wanders,
This her mournful song and echo:
“Woe is me, my life hard-fated!
Woe to Aino, broken-hearted!
Torture racks my heart and temples,
Yet the sting would not be deeper,
Nor the pain and anguish greater,
If beneath this weight of sorrow,
In my saddened heart’s dejection,
I should yield my life forever,
Now unhappy, I should perish!
Lo! the time has come for Aino
From this cruel world to hasten,
To the kingdom of Tuoni,
To the realm of the departed,
To the isle of the hereafter.
Weep no more for me, O Father,
Mother dear, withhold thy censure,
Lovely sister, dry thine eyelids,
Do not mourn me, dearest brother,
When I sink beneath the sea-foam,
Make my home in salmon-grottoes,
Make my bed in crystal waters,
Water-ferns my couch and pillow.”

All day long poor Aino wandered,
All the next day, sad and weary,
So the third from morn till evening,
Till the cruel night enwrapped her,
As she reached the sandy margin,
Reached the cold and dismal sea-shore,
Sat upon the rock of sorrow,
Sat alone in cold and darkness,
Listened only to the music
Of the winds and rolling billows,
Singing all the dirge of Aino.
All that night the weary maiden
Wept and wandered on the border
Through the sand and sea-washed pebbles.

As the day dawns, looking round her,
She beholds three water-maidens,
On a headland jutting seaward,
Water-maidens four in number,
Sitting on the wave-lashed ledges,
Swimming now upon the billows,
Now upon the rocks reposing.
Quick the weeping maiden, Aino,
Hastens there to join the mermaids,
Fairy maidens of the waters.
Weeping Aino, now disrobing,
Lays aside with care her garments,
Hangs her silk robes on the alders,
Drops her gold-cross on the sea-shore,
On the aspen hangs her ribbons,
On the rocks her silken stockings,
On the grass her shoes of deer-skin,
In the sand her shining necklace,
With her rings and other jewels.

Out at sea a goodly distance,
Stood a rock of rainbow colors,
Glittering in silver sunlight.
Toward it springs the hapless maiden,
Thither swims the lovely Aino,
Up the standing-stone has clambered,
Wishing there to rest a moment,
Rest upon the rock of beauty;
When upon a sudden swaying
To and fro among the billows,
With a crash and roar of waters
Falls the stone of many colors,
Falls upon the very bottom
Of the deep and boundless blue-sea.
With the stone of rainbow colors,
Falls the weeping maiden, Aino,
Clinging to its craggy edges,
Sinking far below the surface,
To the bottom of the blue-sea.
Thus the weeping maiden vanished,
Thus poor Aino sank and perished,
Singing as the stone descended,
Chanting thus as she departed:
“Once to swim I sought the sea-side,
There to sport among the billows;
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty son-bird perished.
Never come a-fishing, father,
To the borders of these waters,
Never during all thy life-time,
As thou lovest daughter Aino.

“Mother dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors,
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never mix thy bread, dear mother,
With the blue-sea’s foam and waters,
Never during all thy life-time,
As thou lovest daughter Aino.

“Brother dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never bring thy prancing war-horse,
Never bring thy royal racer,
Never bring thy steeds to water,
To the borders of the blue-sea,
Never during all thy life-time,
As thou lovest sister Aino.

“Sister dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never come to lave thine eyelids
In this rolling wave and sea-foam,
Never during all thy life-time,
As thou lovest sister Aino.
All the waters in the blue-sea
Shall be blood of Aino’s body;
All the fish that swim these waters
Shall be Aino’s flesh forever;
All the willows on the sea-side
Shall be Aino’s ribs hereafter;
All the sea-grass on the margin
Will have grown from Aino’s tresses.”

Thus at last the maiden vanished,
Thus the lovely Aino perished.
Who will tell the cruel story,
Who will bear the evil tidings
To the cottage of her mother,
Once the home of lovely Aino?
Will the bear repeat the story,
Tell the tidings to her mother?
Nay, the bear must not be herald,
He would slay the herds of cattle.
Who then tell the cruel story,
Who will bear the evil tidings
To the cottage of her father,
Once the home of lovely Aino?
Shall the wolf repeat the story,
Tell the sad news to her father?
Nay, the wolf must not be herald,
He would eat the gentle lambkins.

Who then tell the cruel story,
Who will bear the evil tidings.
To the cottage of her sister?
Will the fox repeat the story
Tell the tidings to her sister?
Nay, the fox must not be herald,
He would eat the ducks and chickens.

Who then tell the cruel story,
Who will bear the evil tidings
To the cottage of her brother,
Once the home of lovely Aino?
Shall the hare repeat the story,
Bear the sad news to her brother?
Yea, the hare shall be the herald,
Tell to all the cruel story.
Thus the harmless hare makes answer:
“I will bear the evil tidings
To the former home of Aino,
Tell the story to her kindred.”

Swiftly flew the long-eared herald,
Like the winds he hastened onward,
Galloped swift as flight of eagles;
Neck awry he bounded forward
Till he gained the wished-for cottage,
Once the home of lovely Aino.
Silent was the home, and vacant;
So he hastened to the bath-house,
Found therein a group of maidens,
Working each upon a birch-broom.
Sat the hare upon the threshold,
And the maidens thus addressed him:
“Hie there, Long-legs, or we’ll roast thee,
Hie there, Big-eye, or we’ll stew thee,
Roast thee for our lady’s breakfast,
Stew thee for our master’s dinner,
Make of thee a meal for Aino,
And her brother, Youkahainen!
Better therefore thou shouldst gallop
To thy burrow in the mountains,
Than be roasted for our dinners.”

Then the haughty hare made answer,
Chanting thus the fate of Aino:
“Think ye not I journey hither,
To be roasted in the skillet,
To be stewed in yonder kettle;
Let fell Lempo fill thy tables!
I have come with evil tidings,
Come to tell the cruel story
Of the flight and death of Aino,
Sister dear of Youkahainen.
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless waters,
Like a pretty song-bird perished;
Hung her ribbons on the aspen,
Left her gold-cross on the sea-shore,
Silken robes upon the alders,
On the rocks her silken stockings,
On the grass her shoes of deer-skin,
In the sand her shining necklace,
In the sand her rings and jewels;
In the waves, the lovely Aino,
Sleeping on the very bottom
Of the deep and boundless blue-sea,
In the caverns of the salmon,
There to be the whiting’s sister
And the friend of nimble fishes.”

Sadly weeps the ancient mother
From her blue-eyes bitter tear-drops,
As in sad and wailing measures,
Broken-hearted thus she answers:
“Listen, all ye mothers, listen,
Learn from me a tale of wisdom:
Never urge unwilling daughters
From the dwellings of their fathers,
To the bridegrooms that they love not,
Not as I, inhuman mother,
Drove away my lovely Aino,
Fairest daughter of the Northland.”

Sadly weeps the gray-haired mother,
And the tears that fall are bitter,
Flowing down her wrinkled visage,
Till they trickle on her bosom;
Then across her heaving bosom,
Till they reach her garment’s border;
Then adown her silken stockings,
Till they touch her shoes of deer-skin;
Then beneath her shoes of deer-skin,
Flowing on and flowing ever,
Part to earth as its possession,
Part to water as its portion.
As the tear-drops fall and mingle,
Form they streamlets three in number,
And their source, the mother’s eyelids,
Streamlets formed from pearly tear-drops,
Flowing on like little rivers,
And each streamlet larger growing,
Soon becomes a rushing torrent;
In each rushing, roaring torrent,
There a cataract is foaming,
Foaming in the silver sunlight;
From the cataract’s commotion
Rise three pillared rocks in grandeur;
From each rock, upon the summit,
Grow three hillocks clothed in verdure;
From each hillock, speckled birches,
Three in number, struggle skyward;
On the summit of each birch-tree
Sits a golden cuckoo calling,
And the three sing, all in concord:
“Love! O Love!” the first one calleth;
Sings the second, “Suitor! Suitor!”
And the third one calls and echoes,
“Consolation! Consolation!”
He that “Love! O Love!” is calling,
Calls three moons and calls unceasing,
For the love-rejecting maiden
Sleeping in the deep sea-castles.
He that “Suitor! Suitor!” singeth,
Sings six moons and sings unceasing
For the suitor that forever
Sings and sues without a hearing.
He that sadly sings and echoes,
“Consolation! Consolation!”
Sings unceasing all his life long
For the broken-hearted mother
That must mourn and weep forever.

When the lone and wretched mother
Heard the sacred cuckoo singing,
Spake she thus, and sorely weeping:
“When I hear the cuckoo calling,
Then my heart is filled with sorrow;
Tears unlock my heavy eyelids,
Flow adown my furrowed visage,
Tears as large as silver sea pearls;
Older grow my wearied elbows,
Weaker ply my aged fingers,
Wearily, in all its members,
Does my body shake in palsy,
When I hear the cuckoo singing,
Hear the sacred cuckoo calling.”

RUNE V.
WAINAVOINEN’S LAMENTATION.

Far and wide the tidings travelled,
Far away men heard the story
Of the flight and death of Aino,
Sister dear of Youkahainen,
Fairest daughter of creation.

Wainamoinen, brave and truthful,
Straightway fell to bitter weeping,
Wept at morning, wept at evening,
Sleepless, wept the dreary night long,
That his Aino had departed,
That the maiden thus had vanished,
Thus had sunk upon the bottom
Of the blue-sea, deep and boundless.

Filled with grief, the ancient singer,
Wainamoinen of the Northland,
Heavy-hearted, sorely weeping,
Hastened to the restless waters,
This the suitor’s prayer and question:
“Tell, Untamo, tell me, dreamer,
Tell me, Indolence, thy visions,
Where the water-gods may linger,
Where may rest Wellamo’s maidens?”

Then Untamo thus made answer,
Lazily he told his dreamings:
“Over there, the mermaid-dwellings,
Yonder live Wellamo’s maidens,
On the headland robed in verdure,
On the forest-covered island,
In the deep, pellucid waters,
On the purple-colored sea-shore;
Yonder is the home of sea-maids,
There the maidens of Wellamo,
Live there in their sea-side chambers,
Rest within their water-caverns,
On the rocks of rainbow colors,
On the juttings of the sea-cliffs.”

Straightway hastens Wainamoinen
To a boat-house on the sea-shore,
Looks with care upon the fish-hooks,
And the lines he well considers;
Lines, and hooks, and poles, and fish-nets,
Places in a boat of copper,
Then begins he swiftly rowing
To the forest-covered island,
To the point enrobed in verdure,
To the purple-colored headland,
Where the sea-nymphs live and linger.
Hardly does he reach the island
Ere the minstrel starts to angle;
Far away he throws his fish-hook,
Trolls it quickly through the waters,
Turning on a copper swivel
Dangling from a silver fish-line,
Golden is the hook he uses.

Now he tries his silken fish-net,
Angles long, and angles longer,
Angles one day, then a second,
In the morning, in the evening,
Angles at the hour of noontide,
Many days and nights he angles,
Till at last, one sunny morning,
Strikes a fish of magic powers,
Plays like salmon on his fish-line,
Lashing waves across the waters,
Till at length the fish exhausted
Falls a victim to the angler,
Safely landed in the bottom
Of the hero’s boat of copper.

Wainamoinen, proudly viewing,
Speaks these words in wonder guessing:
“This the fairest of all sea-fish,
Never have I seen its equal,
Smoother surely than the salmon,
Brighter-spotted than the trout is,
Grayer than the pike of Suomi,
Has less fins than any female,
Not the fins of any male fish,
Not the stripes of sea-born maidens,
Not the belt of any mermaid,
Not the ears of any song-bird,
Somewhat like our Northland salmon
From the blue-sea’s deepest caverns.”

In his belt the ancient hero
Wore a knife insheathed with silver;
From its case he drew the fish-knife,
Thus to carve the fish in pieces,
Dress the nameless fish for roasting,
Make of it a dainty breakfast,
Make of it a meal at noon-day,
Make for him a toothsome supper,
Make the later meal at evening.

Straightway as the fish he touches,
Touches with his knife of silver,
Quick it leaps upon the waters,
Dives beneath the sea’s smooth surface,
From the boat with copper bottom,
From the skiff of Wainamoinen.

In the waves at goodly distance,
Quickly from the sea it rises
On the sixth and seventh billows,
Lifts its head above the waters,
Out of reach of fishing-tackle,
Then addresses Wainamoinen,
Chiding thus the ancient hero:
“Wainamoinen, ancient minstrel,
Do not think that I came hither
To be fished for as a salmon,
Only to be chopped in pieces,
Dressed and eaten like a whiting
Make for thee a dainty breakfast,
Make for thee a meal at midday,
Make for thee a toothsome supper,
Make the fourth meal of the Northland.”
Spake the ancient Wainamoinen:
“Wherefore didst thou then come hither,
If it be not for my dinner?”
Thus the nameless fish made answer:
“Hither have I come, O minstrel,
In thine arms to rest and linger,
And thyself to love and cherish,
At thy side a life-companion,
And thy wife to be forever;
Deck thy couch with snowy linen,
Smooth thy head upon the pillow,
Sweep thy rooms and make them cheery,
Keep thy dwelling-place in order,
Build a fire for thee when needed,
Bake for thee the honey-biscuit,
Fill thy cup with barley-water,
Do for thee whatever pleases.

“I am not a scaly sea-fish,
Not a trout of Northland rivers,
Not a whiting from the waters,
Not a salmon of the North-seas,
I, a young and merry maiden,
Friend and sister of the fishes,
Youkahainen’s youngest sister,
I, the one that thou dost fish for,
I am Aino whom thou lovest.

“Once thou wert the wise-tongued hero,
Now the foolish Wainamoinen,
Scant of insight, scant of judgment,
Didst not know enough to keep me,
Cruel-hearted, bloody-handed,
Tried to kill me with thy fish-knife,
So to roast me for thy dinner;
I, a mermaid of Wellamo,
Once the fair and lovely Aino,
Sister dear of Youkahainen.”

Spake the ancient Wainamoinen,
Filled with sorrow, much regretting:
“Since thou’rt Youkahainen’s sister,
Beauteous Aino of Pohyola,
Come to me again I pray thee!”

Thus the mermaid wisely answered:
“Nevermore will Aino’s spirit
Fly to thee and be ill-treated.”

Quickly dived the water-maiden
From the surface of the billow
To the many-colored pebbles,
To the rainbow-tinted grottoes
Where the mermaids live and linger.

Wainamoinen, not discouraged,
Thought afresh and well reflected,
How to live, and work, and win her;
Drew with care his silken fish-net,
To and fro through foam and billow,
Through the bays and winding channels,
Drew it through the placid waters,
Drew it through the salmon-dwellings,
Through the homes of water-maidens,
Through the waters of Wainola,
Through the blue-back of the ocean,
Through the lakes of distant Lapland,
Through the rivers of Youkola,
Through the seas of Kalevala,
Hoping thus to find his Aino.
Many were the fish he landed,
Every form of fish-like creatures,
But he did not catch the sea-maid,
Not Wellamo’s water-maiden,
Fairest daughter of the Northland.

Finally the ancient minstrel,
Mind depressed, and heart discouraged,
Spake these words, immersed in sorrow:
“Fool am I, and great my folly,
Having neither wit nor judgment;
Surely once I had some knowledge,
Had some insight into wisdom,
Had at least a bit of instinct;
But my virtues all have left me
In these mournful days of evil,
Vanished with my youth and vigor,
Insight gone, and sense departed,
All my prudence gone to others!
Aino, whom I love and cherish,
All these years have sought to honor,
Aino, now Wellamo’s maiden,
Promised friend of mine when needed,
Promised bride of mine forever,
Once I had within my power,
Caught her in Wellamo’s grottoes,
Led her to my boat of copper,
With my fish-line made of silver;
But alas! I could not keep her,
Did not know that I had caught her
Till too late to woo and win her;
Let her slip between my fingers
To the home of water-maidens,
To the kingdom of Wellamo.”

Wainamoinen then departed,
Empty-handed, heavy-hearted,
Straightway hastened to his country,
To his home in Kalevala,
Spake these words upon his journey:
“What has happened to the cuckoo,
Once the cuckoo bringing gladness,
In the morning, in the evening,
Often bringing joy at noontide?
What has stilled the cuckoo’s singing,
What has changed the cuckoo’s calling?
Sorrow must have stilled his singing,
And compassion changed his calling,
As I hear him sing no longer,
For my pleasure in the morning,
For my happiness at evening.
Never shall I learn the secret,
How to live and how to prosper,
How upon the earth to rest me,
How upon the seas to wander!
Only were my ancient mother
Living on the face of Northland,
Surely she would well advise me,
What my thought and what my action,
That this cup of grief might pass me,
That this sorrow might escape me,
And this darkened cloud pass over.”

In the deep awoke his mother,
From her tomb she spake as follows:
“Only sleeping was thy mother,
Now awakes to give thee answer,
What thy thought and what thine action,
That this cup of grief may pass thee,
That this sorrow may escape thee,
And this darkened cloud pass over.
Hie thee straightway to the Northland,
Visit thou the Suomi daughters;
Thou wilt find them wise and lovely,
Far more beautiful than Aino,
Far more worthy of a husband,
Not such silly chatter-boxes,
As the fickle Lapland maidens.
Take for thee a life-companion,
From the honest homes of Suomi,
One of Northland’s honest daughters;
She will charm thee with her sweetness,
Make thee happy through her goodness,
Form perfection, manners easy,
Every step and movement graceful,
Full of wit and good behavior,
Honor to thy home and kindred.”

RUNE VI.
WAINAMOINEN’S HAPLESS JOURNEY.

Wainamoinen, old and truthful,
Now arranges for a journey
To the village of the Northland,
To the land of cruel winters,
To the land of little sunshine,
To the land of worthy women;
Takes his light-foot, royal racer,
Then adjusts the golden bridle,
Lays upon his back the saddle,
Silver-buckled, copper-stirruped,
Seats himself upon his courser,
And begins his journey northward;
Plunges onward, onward, onward,
Galloping along the highway,
In his saddle, gaily fashioned,
On his dappled steed of magic,
Plunging through Wainola’s meadows,
O’er the plains of Kalevala.
Fast and far he galloped onward,
Galloped far beyond Wainola,
Bounded o’er the waste of waters,
Till he reached the blue-sea’s margin,
Wetting not the hoofs in running.

But the evil Youkahainen
Nursed a grudge within his bosom,
In his heart the worm of envy,
Envy of this Wainamoinen,
Of this wonderful enchanter.
He prepares a cruel cross-bow,
Made of steel and other metals,
Paints the bow in many colors,
Molds the top-piece out of copper,
Trims his bow with snowy silver,
Gold he uses too in trimming.
Then he hunts for strongest sinews,
Finds them in the stag of Hisi,
Interweaves the flax of Lempo.
Ready is the cruel cross-bow,
String, and shaft, and ends are finished,
Beautiful the bow and mighty,
Surely cost it not a trifle;
On the back a painted courser,
On each end a colt of beauty,
Near the curve a maiden sleeping,
Near the notch a hare is bounding,
Wonderful the bow thus fashioned;
Cuts some arrows for his quiver,
Covers them with finest feathers,
From the oak the shafts he fashions,
Makes the tips of keenest metal.
As the rods and points are finished,
Then he feathers well his arrows
From the plumage of the swallow,
From the wing-quills of the sparrow;
Hardens well his feathered arrows,
And imparts to each new virtues,
Steeps them in the blood of serpents,
In the virus of the adder.

Ready now are all his arrows,
Ready strung, his cruel cross-bow,
Waiting for wise Wainamoinen.
Youkahainen, Lapland’s minstrel,
Waits a long time, is not weary,
Hopes to spy the ancient singer;
Spies at day-dawn, spies at evening,
Spies he ceaselessly at noontide,
Lies in wait for the magician,
Waits, and watches, as in envy;
Sits he at the open window,
Stands behind the hedge, and watches;
In the foot-path waits, and listens,
Spies along the balks of meadows;
On his back he hangs his quiver,
In his quiver, feathered arrows
Dipped in virus of the viper,
On his arm the mighty cross-bow,
Waits, and watches, and unwearied,
Listens from the boat-house window,
Lingers at the end of Fog-point,
By the river flowing seaward,
Near the holy stream and whirlpool,
Near the sacred river’s fire-fall.

Finally the Lapland minstrel,
Youkahainen of Pohyola,
At the breaking of the day-dawn,
At the early hour of morning,
Fixed his gaze upon the North-east,
Turned his eyes upon the sunrise,
Saw a black cloud on the ocean,
Something blue upon the waters,
And soliloquized as follows:
“Are those clouds on the horizon,
Or perchance the dawn of morning?
Neither clouds on the horizon,
Nor the dawning of the morning;
It is ancient Wainamoinen,
The renowned and wise enchanter,
Riding on his way to Northland;
On his steed, the royal racer,
Magic courser of Wainola.”

Quickly now young Youkahainen,
Lapland’s vain and evil minstrel,
Filled with envy, grasps his cross-bow,
Makes his bow and arrows ready
For the death of Wainamoinen.

Quick his aged mother asked him,
Spake these words to Youkahainen:
“For whose slaughter is thy cross-bow,
For whose heart thy poisoned arrows?”
Youkahainen thus made answer:
“I have made this mighty cross-bow,
Fashioned bow and poisoned arrows
For the death of Wainamoinen,
Thus to slay the friend of waters;
I must shoot the old magician,
The eternal bard and hero,
Through the heart, and through the liver,
Through the head, and through the shoulders,
With this bow and feathered arrows
Thus destroy my rival minstrel.”

Then the aged mother answered,
Thus reproving, thus forbidding:
“Do not slay good Wainamoinen,
Ancient hero of the Northland,
From a noble tribe descended,
He, my sister’s son, my nephew.
If thou slayest Wainamoinen,
Ancient son of Kalevala,
Then alas! all joy will vanish,
Perish all our wondrous singing;
Better on the earth the gladness,
Better here the magic music,
Than within the nether regions,
In the kingdom of Tuoni,
In the realm of the departed,
In the land of the hereafter.”

Then the youthful Youkahainen
Thought awhile and well considered,
Ere he made a final answer.

With one hand he raised the cross-bow
But the other seemed to weaken,
As he drew the cruel bow-string.
Finally these words he uttered
As his bosom swelled with envy:
“Let all joy forever vanish,
Let earth’s pleasures quickly perish,
Disappear earth’s sweetest music,
Happiness depart forever;
Shoot I will this rival minstrel,
Little heeding what the end is.”

Quickly now he bends his fire-bow,
On his left knee rests the weapon,
With his right foot firmly planted,
Thus he strings his bow of envy;
Takes three arrows from his quiver,
Choosing well the best among them,
Carefully adjusts the bow-string,
Sets with care the feathered arrow,
To the flaxen string he lays it,
Holds the cross-bow to his shoulder,
Aiming well along the margin,
At the heart of Wainamoinen,
Waiting till he gallops nearer;
In the shadow of a thicket,
Speaks these words while he is waiting
“Be thou, flaxen string, elastic;
Swiftly fly, thou feathered ash-wood,
Swiftly speed, thou deadly missile,
Quick as light, thou poisoned arrow,
To the heart of Wainamoinen.
If my hand too low should hold thee,
May the gods direct thee higher;
If too high mine eye should aim thee,
May the gods direct thee lower.”

Steady now he pulls the trigger;
Like the lightning flies the arrow
O’er the head of Wainamoinen;
To the upper sky it darteth,
And the highest clouds it pierces,
Scatters all the flock of lamb-clouds,
On its rapid journey skyward.

Not discouraged, quick selecting,
Quick adjusting, Youkahainen,
Quickly aiming, shoots a second.
Speeds the arrow swift as lightning;
Much too low he aimed the missile,
Into earth the arrow plunges,
Pierces to the lower regions,
Splits in two the old Sand Mountain.

Nothing daunted, Youkahainen,
Quick adjusting shoots a third one.
Swift as light it speeds its journey,
Strikes the steed of Wainamoinen,
Strikes the light-foot, ocean-swimmer,
Strikes him near his golden girdle,
Through the shoulder of the racer.

Thereupon wise Wainamoinen
Headlong fell upon the waters,
Plunged beneath the rolling billows,
From the saddle of the courser,
From his dappled steed of magic.
Then arose a mighty storm-wind,
Roaring wildly on the waters,
Bore away old Wainamoinen
Far from land upon the billows,
On the high and rolling billows,
On the broad sea’s great expanses.

Boasted then young Youkahainen,
Thinking Waino dead and buried,
These the boastful words he uttered:
“Nevermore, old Wainamoinen,
Nevermore in all thy life-time,
While the golden moonlight glistens,
Nevermore wilt fix thy vision
On the meadows of Wainola,
On the plains of Kalevala;
Full six years must swim the ocean,
Tread the waves for seven summers,
Eight years ride the foamy billows,
In the broad expanse of water;
Six long autumns as a fir-tree,
Seven winters as a pebble,
Eight long summers as an aspen.”

Thereupon the Lapland minstrel
Hastened to his room delighting,
When his mother thus addressed him
“Hast thou slain good Wainamoinen,
Slain the son of Kalevala?”
Youkahainen thus made answer:
“I have slain old Wainamoinen,
Slain the son of Kalevala,
That he now may plow the ocean,
That he now may sweep the waters,
On the billows rock and slumber.
In the salt-sea plunged he headlong,
In the deep sank the magician,
Sidewise turned he to the sea-shore,
On his back to rock forever,
Thus the boundless sea to travel,
Thus to ride the rolling billows.”
This the answer of the mother:
“Woe to earth for this thine action,
Gone forever, joy and singing,
Vanished is the wit of ages!
Thou hast slain good Wainamoinen,
Slain the ancient wisdom-singer,
Slain the pride of Suwantala,
Slain the hero of Wainola,
Slain the joy of Kalevala.”

RUNE VII.
WAINAMOINEN’S RESCUE.

Wainamoinen, old and truthful,
Swam through all the deep-sea waters,
Floating like a branch of aspen,
Like a withered twig of willow;
Swam six days in summer weather,
Swam six nights in golden moonlight;
Still before him rose the billows,
And behind him sky and ocean.
Two days more he swam undaunted,
Two long nights he struggled onward.
On the evening of the eighth day,
Wainamoinen grew disheartened,
Felt a very great discomfort,
For his feet had lost their toe-nails,
And his fingers dead and dying.

Wainamoinen, ancient minstrel,
Sad and weary, spake as follows:
“Woe is me, my old life fated!
Woe is me, misfortune’s offspring!
Fool was I when fortune favored,
To forsake my home and kindred,
For a maiden fair and lovely,
Here beneath the starry heavens,
In this cruel waste of waters,
Days and nights to swim and wander,
Here to struggle with the storm-winds,
To be tossed by heaving billows,
In this broad sea’s great expanses,
In this ocean vast and boundless.

“Cold my life and sad and dreary,
Painful too for me to linger
Evermore within these waters,
Thus to struggle for existence!
Cannot know how I can prosper,
How to find me food and shelter,
In these cold and lifeless waters,
In these days of dire misfortune.
Build I in the winds my dwelling?
It will find no sure foundation.
Build my home upon the billows?
Surely would the waves destroy it.”

Comes a bird from far Pohyola,
From the occident, an eagle,
Is not classed among the largest,
Nor belongs he to the smallest;
One wing touches on the waters,
While the other sweeps the heavens;
O’er the waves he wings his body,
Strikes his beak upon the sea-cliffs,
Flies about, then safely perches,
Looks before him, looks behind him,
There beholds brave Wainamoinen,
On the blue-back of the ocean,
And the eagle thus accosts him:
“Wherefore art thou, ancient hero,
Swimming in the deep-sea billows?”
Thus the water-minstrel answered:
“I am ancient Wainamoinen,
Friend and fellow of the waters,
I, the famous wisdom-singer;
Went to woo a Northland maiden,
Maiden from the dismal Darkland,
Quickly galloped on my journey,
Riding on the plain of ocean.
I arrived one morning early,
At the breaking of the day-dawn.
At the bay of Luotola,
Near Youkola’s foaming river,
Where the evil Youkahainen
Slew my steed with bow and arrow,
Tried to slay me with his weapons.
On the waters fell I headlong,
Plunged beneath the salt-sea’s surface,
From the saddle of the courser,
From my dappled steed of magic.

“Then arose a mighty storm-wind,
From the East and West a whirlwind,
Washed me seaward on the surges,
Seaward, seaward, further, further,
Where for many days I wandered,
Swam and rocked upon the billows,
Where as many nights I struggled,
In the dashing waves and sea-foam,
With the angry winds and waters.

“Woe is me, my life hard-fated!
Cannot solve this heavy problem,
How to live nor how to perish
In this cruel salt-sea water.
Build I in the winds my dwelling?
It will find no sure foundation.
Build my home upon the waters?
Surely will the waves destroy it.
Must I swim the sea forever,
Must I live, or must I perish?
What will happen if I perish,
If I sink below the billows,
Perish here from cold and hunger?”
Thus the bird of Ether answered:
“Be not in the least disheartened,
Place thyself between my shoulders,
On my back be firmly seated,
I will lift thee from the waters,
Bear thee with my pinions upward,
Bear thee wheresoe’er thou willest.
Well do I the day remember
Where thou didst the eagle service,
When thou didst the birds a favor.
Thou didst leave the birch-tree standing,
When were cleared the Osmo-forests,
From the lands of Kalevala,
As a home for weary song-birds,
As a resting-place for eagles.”

Then arises Wainamoinen,
Lifts his head above the waters,
Boldly rises from the sea-waves,
Lifts his body from the billows,
Seats himself upon the eagle,
On the eagle’s feathered shoulders.
Quick aloft the huge bird bears him,
Bears the ancient Wainamoinen,
Bears him on the path of zephyrs,
Floating on the vernal breezes,
To the distant shore of Northland,
To the dismal Sariola,
Where the eagle leaves his burden,
Flies away to join his fellows.

Wainamoinen, lone and weary,
Straightway fell to bitter weeping,
Wept and moaned in heavy accents,
On the border of the blue-sea,
On a cheerless promontory,
With a hundred wounds tormented,
Made by cruel winds and waters,
With his hair and beard dishevelled
By the surging of the billows.
Three long days he wept disheartened
Wept as many nights in anguish,
Did not know what way to journey,
Could not find a woodland foot-print,
That would point him to the highway,
To his home in Kalevala,
To his much-loved home and kindred.

Northland’s young and slender maiden,
With complexion fair and lovely,
With the Sun had laid a wager,
With the Sun and Moon a wager,
Which should rise before the other,
On the morning of the morrow.
And the maiden rose in beauty,
Long before the Sun had risen,
Long before the Moon had wakened,
From their beds beneath the ocean.
Ere the cock had crowed the day-break,
Ere the Sun had broken slumber
She had sheared six gentle lambkins,
Gathered from them six white fleeces,
Hence to make the rolls for spinning,
Hence to form the threads for weaving,
Hence to make the softest raiment,
Ere the morning dawn had broken,
Ere the sleeping Sun had risen.

When this task the maid had ended,
Then she scrubbed the birchen tables,
Sweeps the ground-floor of the stable,
With a broom of leaves and branches
From the birches of the Northland,
Scrapes the sweepings well together
On a shovel made of copper,
Carries them beyond the stable,
From the doorway to the meadow,
To the meadow’s distant border,
Near the surges of the great-sea,
Listens there and looks about her,
Hears a wailing from the waters,
Hears a weeping from the sea-shore,
Hears a hero-voice lamenting.

Thereupon she hastens homeward,
Hastens to her mother’s dwelling,
These the words the maiden utters:
“I have heard a wail from ocean,
Heard a weeping from the sea-coast,
On the shore some one lamenting.”

Louhi, hostess of Pohyola,
Ancient, toothless dame of Northland,
Hastens from her door and court-yard,
Through the meadow to the sea-shore,
Listens well for sounds of weeping,
For the wail of one in sorrow;
Hears the voice of one in trouble,
Hears a hero-cry of anguish.
Thus the ancient Louhi answers:
“This is not the wail of children,
These are not the tears of women,
In this way weep bearded heroes;
This the hero-cry of anguish.”

Quick she pushed her boat to water,
To the floods her goodly vessel,
Straightway rows with lightning swiftness,
To the weeping Wainamoinen;
Gives the hero consolation,
Comfort gives she to the minstrel
Wailing in a grove of willows,
In his piteous condition,
Mid the alder-trees and aspens,
On the border of the salt-sea,
Visage trembling, locks dishevelled,
Ears, and eyes, and lips of sadness.

Louhi, hostess of Pohyola,
Thus addresses Wainamoinen:
“Tell me what has been thy folly,
That thou art in this condition.”

Old and truthful Wainamoinen
Lifts aloft his head and answers:
“Well I know that it is folly
That has brought me all this trouble,
Brought me to this land of strangers,
To these regions unbefitting;
Happy was I with my kindred,
In my distant home and country,
There my name was named in honor.”

Louhi, hostess of Pohyola,
Thus replied to Wainamoinen:
“I would gain the information,
Should I be allowed to ask thee,
Who thou art of ancient heroes,
Who of all the host of heroes?”
This is Wainamoinen’s answer:
“Formerly my name was mentioned,
Often was I heard and honored,
As a minstrel and magician,
In the long and dreary winters,
Called the Singer of the Northland,
In the valleys of Wainola,
On the plains of Kalevala;
No one thought that such misfortune
Could befall wise Wainamoinen.”

Louhi, hostess of Pohyola,
Thus replied in cheering accents:
“Rise, O hero, from discomfort,
From thy bed among the willows;
Enter now upon the new-way,
Come with me to yonder dwelling,
There relate thy strange adventures,
Tell the tale of thy misfortunes.”

Now she takes the hapless hero,
Lifts him from his bed of sorrow,
In her boat she safely seats him,
And begins at once her rowing,
Rows with steady hand and mighty
To her home upon the sea-shore,
To the dwellings of Pohyola.
There she feeds the starving hero,
Rests the ancient Wainamoinen,
Gives him warmth, and food, and shelter,
And the hero soon recovers.

Then the hostess of Pohyola
Questioned thus the ancient singer:
“Wherefore didst thou, Wainamoinen,
Friend and fellow of the waters,
Weep in sad and bitter accents,
On the border of the ocean,
Mid the aspens and the willows?”

This is Wainamoinen’s answer:
“Had good reason for my weeping,
Cause enough for all my sorrow;
Long indeed had I been swimming,
Had been buffeting the billows,
In the far outstretching waters.
This the reason for my weeping;
I have lived in toil and torture,
Since I left my home and country,
Left my native land and kindred,
Came to this the land of strangers,
To these unfamiliar portals.
All thy trees have thorns to wound me,
All thy branches, spines to pierce me,
Even birches give me trouble,
And the alders bring discomfort,
My companions, winds and waters,
Only does the Sun seem friendly,
In this cold and cruel country,
Near these unfamiliar portals.”

Louhi thereupon made answer:
“Weep no longer, Wainamoinen,
Grieve no more, thou friend of waters,
Good for thee, that thou shouldst linger
At our friendly homes and firesides;
Thou shalt live with us and welcome,
Thou shalt sit at all our tables,
Eat the salmon from our platters,
Eat the sweetest of our bacon,
Eat the whiting from our waters.”

Answers thus old Wainamoinen,
Grateful for the invitation:
“Never do I court strange tables,
Though the food be rare and toothsome;
One’s own country is the dearest,
One’s own table is the sweetest,
One’s own home, the most attractive.
Grant, kind Ukko, God above me,
Thou Creator, full of mercy,
Grant that I again may visit
My beloved home and country.
Better dwell in one’s own country,
There to drink its healthful waters
From the simple cups of birch-wood,
Than in foreign lands to wander,
There to drink the rarest liquors
From the golden bowls of strangers.”

Louhi, hostess of Pohyola,
Thus replied to the magician:
“What reward wilt thou award me,
Should I take thee where thou willest,
To thy native land and kindred,
To thy much-loved home and fireside,
To the meadows of Wainola,
To the plains of Kalevala?”

These the words of Wainamoinen:
“What would be reward sufficient,
Shouldst thou take me to my people,
To my home and distant country,
To the borders of the Northland,
There to hear the cuckoo singing,
Hear the sacred cuckoo calling?
Shall I give thee golden treasures,
Fill thy cups with finest silver?”

This is Louhi’s simple answer:
“O thou ancient Wainamoinen,
Only true and wise magician,
Never will I ask for riches,
Never ask for gold nor silver;
Gold is for the children’s flowers,
Silver for the stallion’s jewels.
Canst thou forge for me the Sampo,
Hammer me the lid in colors,
From the tips of white-swan feathers
From the milk of greatest virtue,
From a single grain of barley,
From the finest wool of lambkins?

“I will give thee too my daughter,
Will reward thee through the maiden,
Take thee to thy much-loved home-land,
To the borders of Wainola,
There to hear the cuckoo singing,
Hear the sacred cuckoo calling.”

Wainamoinen, much regretting,
Gave this answer to her question:
“Cannot forge for thee the Sampo,
Cannot make the lid in colors.
Take me to my distant country,
I will send thee Ilmarinen,
He will forge for thee the Sampo,
Hammer thee the lid in colors,
He may win thy lovely maiden;
Worthy smith is Ilmarinen,
In this art is first and master;
He, the one that forged the heavens.
Forged the air a hollow cover;
Nowhere see we hammer-traces,
Nowhere find a single tongs-mark.”

Thus replied the hostess, Louhi:
“Him alone I’ll give my daughter,
Promise him my child in marriage,
Who for me will forge the Sampo,
Hammer me the lid in colors,
From the tips of white-swan feathers,
From the milk of greatest virtue,
From a single grain of barley,
From the finest wool of lambkins.”

Thereupon the hostess Louhi,
Harnessed quick a dappled courser,
Hitched him to her sledge of birch-wood,
Placed within it Wainamoinen,
Placed the hero on the cross-bench,
Made him ready for his journey;
Then addressed the ancient minstrel,
These the words that Louhi uttered:
“Do not raise thine eyes to heaven,
Look not upward on thy journey,
While thy steed is fresh and frisky,
While the day-star lights thy pathway,
Ere the evening star has risen;
If thine eyes be lifted upward,
While the day-star lights thy pathway,
Dire misfortune will befall thee,
Some sad fate will overtake thee.”

Then the ancient Wainamoinen
Fleetly drove upon his journey,
Merrily he hastened homeward,
Hastened homeward, happy-hearted
From the ever-darksome Northland
From the dismal Sariola.

RUNE VIII.
MAIDEN OF THE RAINBOW.

Pohyola’s fair and winsome daughter,
Glory of the land and water,
Sat upon the bow of heaven,
On its highest arch resplendent,
In a gown of richest fabric,
In a gold and silver air-gown,
Weaving webs of golden texture,
Interlacing threads of silver;
Weaving with a golden shuttle,
With a weaving-comb of silver;
Merrily flies the golden shuttle,
From the maiden’s nimble fingers,
Briskly swings the lathe in weaving,
Swiftly flies the comb of silver,
From the sky-born maiden’s fingers,
Weaving webs of wondrous beauty.

Came the ancient Wainamoinen,
Driving down the highway homeward,
From the ever sunless Northland,
From the dismal Sariola;
Few the furlongs he had driven,
Driven but a little distance,
When he heard the sky-loom buzzing,
As the maiden plied the shuttle.
Quick the thoughtless Wainamoinen
Lifts his eyes aloft in wonder,
Looks upon the vault of heaven,
There beholds the bow of beauty,
On the bow the maiden sitting,
Beauteous Maiden of the Rainbow,
Glory of the earth and ocean,
Weaving there a golden fabric,
Working with the rustling silver.

Wainamoinen, ancient minstrel,
Quickly checks his fleet-foot racer,
Looks upon the charming maiden,
Then addresses her as follows:
“Come, fair maiden, to my snow-sledge,
By my side I wish thee seated.”

Thus the Maid of Beauty answers:
“Tell me what thou wishest of me,
Should I join thee in the snow-sledge.”
Speaks the ancient Wainamoinen,
Answers thus the Maid of Beauty:
“This the reason for thy coming:
Thou shalt bake me honey-biscuit,
Shalt prepare me barley-water,
Thou shalt fill my foaming beer-cups,
Thou shalt sing beside my table,
Shalt rejoice within my portals,
Walk a queen within my dwelling,
In the Wainola halls and chambers,
In the courts of Kalevala.”

Thus the Maid of Beauty answered
From her throne amid the heavens:
“Yesterday at hour of twilight,
Went I to the flowery meadows,
There to rock upon the common,
Where the Sun retires to slumber;
There I heard a song-bird singing,
Heard the thrush in simple measures,
Singing sweetly thoughts of maidens,
And the minds of anxious mothers.

“Then I asked the pretty songster,
Asked the thrush this simple question:
‘Sing to me, thou pretty song-bird,
Sing that I may understand thee,
Sing to me in truthful accents,
How to live in greatest pleasure,
And in happiness the sweetest,
As a maiden with her father,
Or as wife beside her husband.’

“Thus the song-bird gave me answer,
Sang the thrush this information:
‘Bright and warm are days of summer,
Warmer still is maiden-freedom;
Cold is iron in the winter,
Thus the lives of married women;
Maidens living with their mothers
Are like ripe and ruddy berries;
Married women, far too many,
Are like dogs enchained in kennel,
Rarely do they ask for favors,
Not to wives are favors given.’”

Wainamoinen, old and truthful,
Answers thus the Maid of Beauty:
“Foolish is the thrush thus singing,
Nonsense is the song-bird’s twitter;
Like to babes are maidens treated,
Wives are queens and highly honored.
Come, sweet maiden, to my snow-sledge,
I am not despised as hero,
Not the meanest of magicians;
Come with me and I will make thee
Wife and queen in Kalevala.”
Thus the Maid of Beauty answered:
“Would consider thee a hero,
Mighty hero, I would call thee,
When a golden hair thou splittest,
Using knives that have no edges;
When thou snarest me a bird’s egg
With a snare that I can see not.”

Wainamoinen, skilled and ancient,
Split a golden hair exactly,
Using knives that had no edges;
And he snared an egg as nicely
With a snare the maiden saw not.

“Come, sweet maiden, to my snow-sledge,
I have done what thou desirest.”
Thus the maiden wisely answered:
“Never enter I thy snow-sledge,
Till thou peelest me the sandstone,
Till thou cuttest me a whip-stick
From the ice, and make no splinters,
Losing not the smallest fragment.”

Wainamoinen, true magician,
Nothing daunted, not discouraged,
Deftly peeled the rounded sandstone,
Deftly cut from ice a whip-stick,
Cutting not the finest splinter,
Losing not the smallest fragment.
Then again he called the maiden,
To a seat within his snow-sledge.

But the Maid or Beauty answered,
Answered thus the great magician:
“I will go with that one only
That will make me ship or shallop,
From the splinters of my spindle,
From the fragments of my distaff,
In the waters launch the vessel,
Set the little ship a-floating,
Using not the knee to push it,
Using not the arm to move it,
Using not the hand to touch it,
Using not the foot to turn it,
Using nothing to propel it.”

Spake the skilful Wainamoinen,
These the words the hero uttered:
“There is no one in the Northland,
No one under vault of heaven,
Who like me can build a vessel,
From the fragments of the distaff,
From the splinters of the spindle.”

Then he took the distaff-fragments,
Took the splinters of the spindle,
Hastened off the boat to fashion,
Hastened to an iron mountain,
There to join the many fragments.
Full of zeal he plies the hammer,
Swings the hammer and the hatchet;
Nothing daunted, builds the vessel,
Works one day and then a second,
Works with steady hand the third day;
On the evening of the third day,
Evil Hisi grasps the hatchet,
Lempo takes the crooked handle,
Turns aside the axe in falling,
Strikes the rocks and breaks to pieces;
From the rocks rebound the fragments,
Pierce the flesh of the magician,
Cut the knee of Wainamoinen.
Lempo guides the sharpened hatchet,
And the veins fell Hisi severs.
Quickly gushes forth a blood-stream,
And the stream is crimson-colored.

Wainamoinen, old and truthful,
The renowned and wise enchanter,
Thus outspeaks in measured accents:
“O thou keen and cruel hatchet,
O thou axe of sharpened metal,
Thou shouldst cut the trees to fragments,
Cut the pine-tree and the willow,
Cut the alder and the birch-tree,
Cut the juniper and aspen,
Shouldst not cut my knee to pieces,
Shouldst not tear my veins asunder.”

Then the ancient Wainamoinen
Thus begins his incantations,
Thus begins his magic singing,
Of the origin of evil;
Every word in perfect order,
Makes no effort to remember,
Sings the origin of iron,
That a bolt he well may fashion,
Thus prepare a lock for surety,
For the wounds the axe has given,
That the hatchet has torn open.
But the stream flows like a brooklet,
Rushing like a maddened torrent,
Stains the herbs upon the meadows,
Scarcely is a bit of verdure
That the blood-stream does not cover
As it flows and rushes onward
From the knee of the magician,
From the veins of Wainamoinen.

Now the wise and ancient minstrel
Gathers lichens from the sandstone,
Picks them from the trunks of birches,
Gathers moss within the marshes,
Pulls the grasses from the meadows,
Thus to stop the crimson streamlet,
Thus to close the wounds laid open;
But his work is unsuccessful,
And the crimson stream flows onward.

Wainamoinen, ancient minstrel,
Feeling pain and fearing languor,
Falls to weeping, heavy-hearted;
Quickly now his steed he hitches,
Hitches to the sledge of birch-wood,
Climbs with pain upon the cross-bench,
Strikes his steed in quick succession,
Snaps his whip above the racer,
And the steed flies onward swiftly;
Like the winds he sweeps the highway,
Till he nears a Northland village,
Where the way is triple-parted.

Wainamoinen, old and truthful,
Takes the lowest of the highways,
Quickly nears a spacious cottage,
Quickly asks before the doorway:
“Is there any one here dwelling,
That can know the pain I suffer,
That can heal this wound of hatchet.
That can check this crimson streamlet?”

Sat a boy within a corner,
On a bench beside a baby,
And he answered thus the hero:
“There is no one in this dwelling
That can know the pain thou feelest,
That can heal the wounds of hatchet,
That can check the crimson streamlet;
Some one lives in yonder cottage,
That perchance can do thee service.”

Wainamoinen, ancient minstrel,
Whips his courser to a gallop,
Dashes on along the highway;
Only drives a little distance,
On the middle of the highways,
To a cabin on the road-side,
Asks one standing on the threshold,
Questions all through open windows,
These the words the hero uses:
“Is there no one in this cabin,
That can know the pain I suffer,
That can heal this wound of hatchet,
That can check this crimson streamlet?”

On the floor a witch was lying,
Near the fire-place lay the beldame,
Thus she spake to Wainamoinen,
Through her rattling teeth she answered:
“There is no one in this cabin
That can know the pain thou feelest,
That can heal the wounds of hatchets,
That can check the crimson streamlet;
Some one lives in yonder cottage,
That perchance can do thee service.”

Wainamoinen, nothing daunted,
Whips his racer to a gallop,
Dashes on along the highway;
Only drives a little distance,
On the upper of the highways,
Gallops to a humble cottage,
Asks one standing near the penthouse,
Sitting on the penthouse-doorsill:
“Is there no one in this cottage,
That can know the pain I suffer,
That can heal this wound of hatchet,
That can check this crimson streamlet?”

Near the fireplace sat an old man,
On the hearthstone sat the gray-beard,
Thus he answered Wainamoinen:
“Greater things have been accomplished,
Much more wondrous things effected,
Through but three words of the master;
Through the telling of the causes,
Streams and oceans have been tempered,
River cataracts been lessened,
Bays been made of promontories,
Islands raised from deep sea-bottoms.”

RUNE IX.
ORIGIN OF IRON.

Wainamoinen, thus encouraged,
Quickly rises in his snow-sledge,
Asking no one for assistance,
Straightway hastens to the cottage,
Takes a seat within the dwelling.
Come two maids with silver pitchers,
Bringing also golden goblets;
Dip they up a very little,
But the very smallest measure
Of the blood of the magician,
From the wounds of Wainamoinen.

From the fire-place calls the old man,
Thus the gray-beard asks the minstrel:
“Tell me who thou art of heroes,
Who of all the great magicians?
Lo! thy blood fills seven sea-boats,
Eight of largest birchen vessels,
Flowing from some hero’s veinlets,
From the wounds of some magician.
Other matters I would ask thee;
Sing the cause of this thy trouble,
Sing to me the source of metals,
Sing the origin of iron,
How at first it was created.”

Then the ancient Wainamoinen
Made this answer to the gray-beard:
“Know I well the source of metals,
Know the origin of iron;
I can tell bow steel is fashioned.
Of the mothers air is oldest,
Water is the oldest brother,
And the fire is second brother,
And the youngest brother, iron;
Ukko is the first creator.
Ukko, maker of the heavens,
Cut apart the air and water,
Ere was born the metal, iron.
Ukko, maker of the heavens,
Firmly rubbed his hands together,
Firmly pressed them on his knee-cap,
Then arose three lovely maidens,
Three most beautiful of daughters;
These were mothers of the iron,
And of steel of bright-blue color.
Tremblingly they walked the heavens,
Walked the clouds with silver linings,
With their bosoms overflowing
With the milk of future iron,
Flowing on and flowing ever,
From the bright rims of the cloudlets
To the earth, the valleys filling,
To the slumber-calling waters.

“Ukko’s eldest daughter sprinkled
Black milk over river channels
And the second daughter sprinkled
White milk over hills and mountains,
While the youngest daughter sprinkled
Red milk over seas and oceans.
Where the black milk had been sprinked,
Grew the dark and ductile iron;
Where the white milk had been sprinkled,
Grew the iron, lighter-colored;
Where the red milk had been sprinkled,
Grew the red and brittle iron.

“After Time had gone a distance,
Iron hastened Fire to visit,
His beloved elder brother,
Thus to know his brother better.
Straightway Fire began his roarings,
Labored to consume his brother,
His beloved younger brother.
Straightway Iron sees his danger,
Saves himself by fleetly fleeing,
From the fiery flame’s advances,
Fleeing hither, fleeing thither,
Fleeing still and taking shelter
In the swamps and in the valleys,
In the springs that loudly bubble,
By the rivers winding seaward,
On the broad backs of the marshes,
Where the swans their nests have builded,
Where the wild geese hatch their goslings.

“Thus is iron in the swamp-lands,
Stretching by the water-courses,
Hidden well for many ages,
Hidden in the birchen forests,
But he could not hide forever
From the searchings of his brother;
Here and there the fire has caught him,
Caught and brought him to his furnace,
That the spears, and swords, and axes,
Might be forged and duly hammered.
In the swamps ran blackened waters,
From the heath the bears came ambling,
And the wolves ran through the marshes.
Iron then made his appearance,
Where the feet of wolves had trodden,
Where the paws of bears had trampled.

“Then the blacksmith, Ilmarinen,
Came to earth to work the metal;
He was born upon the Coal-mount,
Skilled and nurtured in the coal-fields;
In one hand, a copper hammer,
In the other, tongs of iron;
In the night was born the blacksmith,
In the morn he built his smithy,
Sought with care a favored hillock,
Where the winds might fill his bellows;
Found a hillock in the swamp-lands,
Where the iron hid abundant;
There he built his smelting furnace,
There he laid his leathern bellows,
Hastened where the wolves had travelled,
Followed where the bears had trampled,
Found the iron’s young formations,
In the wolf-tracks of the marshes,
In the foot-prints of the gray-bear.

“Then the blacksmith, Ilmarinen,
Thus addressed the sleeping iron:
‘Thou most useful of the metals,
Thou art sleeping in the marshes,
Thou art hid in low conditions,
Where the wolf treads in the swamp-lands,
Where the bear sleeps in the thickets.
Hast thou thought and well considered,
What would be thy future station,
Should I place thee in the furnace,
Thus to make thee free and useful?’

“Then was Iron sorely frightened,
Much distressed and filled with horror,
When of Fire he heard the mention,
Mention of his fell destroyer.

“Then again speaks Ilmarinen,
Thus the smith addresses Iron:
‘Be not frightened, useful metal,
Surely Fire will not consume thee,
Will not burn his youngest brother,
Will not harm his nearest kindred.
Come thou to my room and furnace,
Where the fire is freely burning,
Thou wilt live, and grow, and prosper,
Wilt become the swords of heroes,
Buckles for the belts of women.’

“Ere arose the star of evening,
Iron ore had left the marshes,
From the water-beds had risen,
Had been carried to the furnace,
In the fire the smith had laid it,
Laid it in his smelting furnace.
Ilmarinen starts the bellows,
Gives three motions of the handle,
And the iron flows in streamlets
From the forge of the magician,
Soon becomes like baker’s leaven,
Soft as dough for bread of barley.
Then out-screamed the metal, Iron:
‘Wondrous blacksmith, Ilmarinen,
Take, O take me from thy furnace,
From this fire and cruel torture.’

“Ilmarinen thus made answer:
‘I will take thee from my furnace,
‘Thou art but a little frightened,
Thou shalt be a mighty power,
Thou shalt slay the best of heroes,
Thou shalt wound thy dearest brother.’

“Straightway Iron made this promise,
Vowed and swore in strongest accents,
By the furnace, by the anvil,
By the tongs, and by the hammer,
These the words he vowed and uttered:
‘Many trees that I shall injure,
Shall devour the hearts of mountains,
Shall not slay my nearest kindred,
Shall not kill the best of heroes,
Shall not wound my dearest brother;
Better live in civil freedom,
Happier would be my life-time,
Should I serve my fellow-beings,
Serve as tools for their convenience,
Than as implements of warfare,
Slay my friends and nearest kindred,
Wound the children of my mother.’

“Now the master, Ilmarinen,
The renowned and skilful blacksmith,
From the fire removes the iron,
Places it upon the anvil,
Hammers well until it softens,
Hammers many fine utensils,
Hammers spears, and swords, and axes,
Hammers knives, and forks, and hatchets,
Hammers tools of all descriptions.

“Many things the blacksmith needed,
Many things he could not fashion,
Could not make the tongue of iron,
Could not hammer steel from iron,
Could not make the iron harden.
Well considered Ilmarinen,
Deeply thought and long reflected.
Then he gathered birchen ashes,
Steeped the ashes in the water,
Made a lye to harden iron,
Thus to form the steel most needful.
With his tongue he tests the mixture,
Weighs it long and well considers,
And the blacksmith speaks as follows:
‘All this labor is for nothing,
Will not fashion steel from iron,
Will not make the soft ore harden.’

“Now a bee flies from the meadow,
Blue-wing coming from the flowers,
Flies about, then safely settles
Near the furnace of the smithy.

“Thus the smith the bee addresses,
These the words of Ilmarinen:
‘Little bee, thou tiny birdling,
Bring me honey on thy winglets,
On thy tongue, I pray thee, bring me
Sweetness from the fragrant meadows,
From the little cups of flowers,
From the tips of seven petals,
That we thus may aid the water
To produce the steel from iron.’

“Evil Hisi’s bird, the hornet,
Heard these words of Ilmarinen,
Looking from the cottage gable,
Flying to the bark of birch-trees,
While the iron bars were heating,
While the steel was being tempered;
Swiftly flew the stinging hornet,
Scattered all the Hisi horrors,
Brought the blessing of the serpent,
Brought the venom of the adder,
Brought the poison of the spider,
Brought the stings of all the insects,
Mixed them with the ore and water,
While the steel was being tempered.

“Ilmarinen, skilful blacksmith,
First of all the iron-workers,
Thought the bee had surely brought him
Honey from the fragrant meadows,
From the little cups of flowers,
From the tips of seven petals,
And he spake the words that follow:
‘Welcome, welcome, is thy coming,
Honeyed sweetness from the flowers
Thou hast brought to aid the water,
Thus to form the steel from iron!’

“Ilmarinen, ancient blacksmith,
Dipped the iron into water,
Water mixed with many poisons,
Thought it but the wild bee’s honey;
Thus he formed the steel from iron.
When he plunged it into water,
Water mixed with many poisons,
When he placed it in the furnace,
Angry grew the hardened iron,
Broke the vow that he had taken,
Ate his words like dogs and devils,
Mercilessly cut his brother,
Madly raged against his kindred,
Caused the blood to flow in streamlets
From the wounds of man and hero.
This, the origin of iron,
And of steel of light blue color.”

From the hearth arose the gray-beard,
Shook his heavy locks and answered:
“Now I know the source of iron,
Whence the steel and whence its evils;
Curses on thee, cruel iron,
Curses on the steel thou givest,
Curses on thee, tongue of evil,
Cursed be thy life forever!
Once thou wert of little value,
Having neither form nor beauty,
Neither strength nor great importance,
When in form of milk thou rested,
When for ages thou wert hidden
In the breasts of God’s three daughters,
Hidden in their heaving bosoms,
On the borders of the cloudlets,
In the blue vault of the heavens.

“Thou wert once of little value,
Having neither form nor beauty,
Neither strength nor great importance,
When like water thou wert resting
On the broad back of the marshes,
On the steep declines of mountains,
When thou wert but formless matter,
Only dust of rusty color.

“Surely thou wert void of greatness,
Having neither strength nor beauty,
When the moose was trampling on thee,
When the roebuck trod upon thee,
When the tracks of wolves were in thee,
And the bear-paws scratched thy body.
Surely thou hadst little value
When the skilful Ilmarinen,
First of all the iron-workers,
Brought thee from the blackened swamp-lands,
Took thee to his ancient smithy,
Placed thee in his fiery furnace.
Truly thou hadst little vigor,
Little strength, and little danger,
When thou in the fire wert hissing,
Rolling forth like seething water,
From the furnace of the smithy,
When thou gavest oath the strongest,
By the furnace, by the anvil,
By the tongs, and by the hammer,
By the dwelling of the blacksmith,
By the fire within the furnace.

“Now forsooth thou hast grown mighty,
Thou canst rage in wildest fury;
Thou hast broken all thy pledges,
All thy solemn vows hast broken,
Like the dogs thou shamest honor,
Shamest both thyself and kindred,
Tainted all with breath of evil.
Tell who drove thee to this mischief,
Tell who taught thee all thy malice,
Tell who gavest thee thine evil!
Did thy father, or thy mother,
Did the eldest of thy brothers,
Did the youngest of thy sisters,
Did the worst of all thy kindred
Give to thee thine evil nature?
Not thy father, nor thy mother,
Not the eldest of thy brothers,
Not the youngest of thy sisters,
Not the worst of all thy kindred,
But thyself hast done this mischief,
Thou the cause of all our trouble.
Come and view thine evil doings,
And amend this flood of damage,
Ere I tell thy gray-haired mother,
Ere I tell thine aged father.
Great indeed a mother’s anguish,
Great indeed a father’s sorrow,
When a son does something evil,
When a child runs wild and lawless.

“Crimson streamlet, cease thy flowing
From the wounds of Wainamoinen;
Blood of ages, stop thy coursing
From the veins of the magician;
Stand like heaven’s crystal pillars,
Stand like columns in the ocean,
Stand like birch-trees in the forest,
Like the tall reeds in the marshes,
Like the high-rocks on the sea-coast,
Stand by power of mighty magic!

“Should perforce thy will impel thee,
Flow thou on thine endless circuit,
Through the veins of Wainamoinen,
Through the bones, and through the muscles,
Through the lungs, and heart, and liver,
Of the mighty sage and singer;
Better be the food of heroes,
Than to waste thy strength and virtue,
On the meadows and the woodlands,
And be lost in dust and ashes.
Flow forever in thy circle;
Thou must cease this crimson out-flow;
Stain no more the grass and flowers,
Stain no more these golden hill-tops,
Pride and beauty of our heroes.
In the veins of the magician,
In the heart of Wainamoinen,
Is thy rightful home and storehouse.
Thither now withdraw thy forces,
Thither hasten, swiftly flowing;
Flow no more as crimson currents,
Fill no longer crimson lakelets,
Must not rush like brooks in spring-tide,
Nor meander like the rivers.

“Cease thy flow, by word of magic,
Cease as did the falls of Tyrya,
As the rivers of Tuoni,
When the sky withheld her rain-drops,
When the sea gave up her waters,
In the famine of the seasons,
In the years of fire and torture.
If thou heedest not this order,
I shall offer other measures,
Know I well of other forces;
I shall call the Hisi irons,
In them I shall boil and roast thee,
Thus to check thy crimson flowing,
Thus to save the wounded hero.

“If these means be inefficient,
Should these measures prove unworthy,
I shall call omniscient Ukko,
Mightiest of the creators,
Stronger than all ancient heroes,
Wiser than the world-magicians;
He will check the crimson out-flow,
He will heal this wound of hatchet.

“Ukko, God of love and mercy,
God and Master Of the heavens,
Come thou hither, thou art needed,
Come thou quickly I beseech thee,
Lend thy hand to aid thy children,
Touch this wound with healing fingers,
Stop this hero’s streaming life-blood,
Bind this wound with tender leaflets,
Mingle with them healing flowers,
Thus to check this crimson current,
Thus to save this great magician,
Save the life of Wainamoinen.”

Thus at last the blood-stream ended,
As the magic words were spoken.
Then the gray-beard, much rejoicing,
Sent his young son to the smithy,
There to make a healing balsam,
From the herbs of tender fibre,
From the healing plants and flowers,
From the stalks secreting honey,
From the roots, and leaves, and blossoms.

On the way he meets an oak-tree,
And the oak the son addresses:
“Hast thou honey in thy branches,
Does thy sap run full of sweetness?”
Thus the oak-tree wisely answers:
“Yea, but last night dripped the honey
Down upon my spreading branches,
And the clouds their fragrance sifted,
Sifted honey on my leaflets,
From their home within the heavens.”

Then the son takes oak-wood splinters,
Takes the youngest oak-tree branches,
Gathers many healing grasses,
Gathers many herbs and flowers,
Rarest herbs that grow in Northland,
Places them within the furnace
In a kettle made of copper;
Lets them steep and boil together,
Bits of bark chipped from the oak-tree,
Many herbs of healing virtues;
Steeps them one day, then a second,
Three long days of summer weather,
Days and nights in quick succession;
Then he tries his magic balsam,
Looks to see if it is ready,
If his remedy is finished;
But the balsam is unworthy.

Then he added other grasses,
Herbs of every healing virtue,
That were brought from distant nations,
Many hundred leagues from Northland,
Gathered by the wisest minstrels,
Thither brought by nine enchanters.
Three days more be steeped the balsam,
Three nights more the fire be tended,
Nine the days and nights be watched it,
Then again be tried the ointment,
Viewed it carefully and tested,
Found at last that it was ready,
Found the magic balm was finished.

Near by stood a branching birch-tree.
On the border of the meadow,
Wickedly it had been broken,
Broken down by evil Hisi;
Quick he takes his balm of healing,
And anoints the broken branches,
Rubs the balsam in the fractures,
Thus addresses then the birch-tree:
“With this balsam I anoint thee,
With this salve thy wounds I cover,
Cover well thine injured places;
Now the birch-tree shall recover,
Grow more beautiful than ever.”

True, the birch-tree soon recovered,
Grew more beautiful than ever,
Grew more uniform its branches,
And its bole more strong and stately.
Thus it was be tried the balsam,
Thus the magic salve he tested,
Touched with it the splintered sandstone,
Touched the broken blocks of granite,
Touched the fissures in the mountains,
And the broken parts united,
All the fragments grew together.

Then the young boy quick returning
With the balsam he had finished,
To the gray-beard gave the ointment,
And the boy these measures uttered
“Here I bring the balm of healing,
Wonderful the salve I bring thee;
It will join the broken granite,
Make the fragments grow together,
Heat the fissures in the mountains,
And restore the injured birch-tree.”

With his tongue the old man tested,
Tested thus the magic balsam,
Found the remedy effective,
Found the balm had magic virtues;
Then anointed he the minstrel,
Touched the wounds of Wainamoinen,
Touched them with his magic balsam,
With the balm of many virtues;
Speaking words of ancient wisdom,
These the words the gray-beard uttered:
“Do not walk in thine own virtue,
Do not work in thine own power,
Walk in strength of thy Creator;
Do not speak in thine own wisdom,
Speak with tongue of mighty Ukko.
In my mouth, if there be sweetness,
It has come from my Creator;
If my bands are filled with beauty,
All the beauty comes from Ukko.”

When the wounds had been anointed,
When the magic salve had touched them,
Straightway ancient Wainamoinen
Suffered fearful pain and anguish,
Sank upon the floor in torment,
Turning one way, then another,
Sought for rest and found it nowhere,
Till his pain the gray-beard banished,
Banished by the aid of magic,
Drove away his killing torment
To the court of all our trouble,
To the highest hill of torture,
To the distant rocks and ledges,
To the evil-bearing mountains,
To the realm of wicked Hisi.
Then be took some silken fabric,
Quick he tore the silk asunder,
Making equal strips for wrapping,
Tied the ends with silken ribbons,
Making thus a healing bandage;
Then he wrapped with skilful fingers
Wainamoinen’s knee and ankle,
Wrapped the wounds of the magician,
And this prayer the gray-beard uttered
“Ukko’s fabric is the bandage,
Ukko’s science is the surgeon,
These have served the wounded hero,
Wrapped the wounds of the magician.
Look upon us, God of mercy,
Come and guard us, kind Creator,
And protect us from all evil!
Guide our feet lest they may stumble,
Guard our lives from every danger,
From the wicked wilds of Hisi.”

Wainamoinen, old and truthful,
Felt the mighty aid of magic,
Felt the help of gracious Ukko,
Straightway stronger grew in body,
Straightway were the wounds united,
Quick the fearful pain departed.
Strong and hardy grew the hero,
Straightway walked in perfect freedom,
Turned his knee in all directions,
Knowing neither pain nor trouble.

Then the ancient Wainamoinen
Raised his eyes to high Jumala,
Looked with gratitude to heaven,
Looked on high, in joy and gladness,
Then addressed omniscient Ukko,
This the prayer the minstrel uttered:
“O be praised, thou God of mercy,
Let me praise thee, my Creator,
Since thou gavest me assistance,
And vouchsafed me thy protection,
Healed my wounds and stilled mine anguish,
Banished all my pain and trouble,
Caused by Iron and by Hisi.
O, ye people of Wainola,
People of this generation,
And the folk of future ages,
Fashion not in emulation,
River boat, nor ocean shallop,
Boasting of its fine appearance,
God alone can work completion,
Give to cause its perfect ending,
Never hand of man can find it,
Never can the hero give it,
Ukko is the only Master.”

RUNE X.
ILMARINEN FORGES THE SAMPO.

Wainamoinen, the magician,
Takes his steed of copper color,
Hitches quick his fleet-foot courser,
Puts his racer to the snow-sledge,
Straightway springs upon the cross-seat,
Snaps his whip adorned with jewels.
Like the winds the steed flies onward,
Like a lightning flash, the racer
Makes the snow-sledge creak and rattle,
Makes the highway quickly vanish,
Dashes on through fen and forest,
Over hills and through the valleys,
Over marshes, over mountains,
Over fertile plains and meadows;
Journeys one day, then a second,
So a third from morn till evening,
Till the third day evening brings him
To the endless bridge of Osmo,
To the Osmo-fields and pastures,
To the plains of Kalevala;
When the hero spake as follows:
“May the wolves devour the dreamer,
Eat the Laplander for dinner,
May disease destroy the braggart,
Him who said that I should never
See again my much-loved home-land,
Nevermore behold my kindred,
Never during all my life-time,
Never while the sunshine brightens,
Never while the moonlight glimmers
On the meadows of Wainola,
On the plains of Kalevala.”

Then began old Wainamoinen,
Ancient bard and famous singer,
To renew his incantations;
Sang aloft a wondrous pine-tree,
Till it pierced the clouds in growing
With its golden top and branches,
Till it touched the very heavens,
Spread its branches in the ether,
In the ever-shining sunlight.

Now he sings again enchanting,
Sings the Moon to shine forever
In the fir-tree’s emerald branches;
In its top he sings the Great Bear.
Then be quickly journeys homeward,
Hastens to his golden portals,
Head awry and visage wrinkled,
Crooked cap upon his forehead,
Since as ransom he had promised
Ilmarinen, magic artist,
Thus to save his life from torture
On the distant fields of Northland
In the dismal Sariola.

When his stallion he had halted
On the Osmo-field and meadow,
Quickly rising in his snow-sledge,
The magician heard one knocking,
Breaking coal within the smithy,
Beating with a heavy hammer.
Wainamoinen, famous minstrel,
Entering the smithy straightway,
Found the blacksmith, Ilmarinen,
Knocking with his copper hammer.
Ilmarinen spake as follows:
“Welcome, brother Wainamoinen,
Old and worthy Wainamoinen!
Why so long hast thou been absent,
Where hast thou so long been hiding?”

Wainamoinen then made answer,
These the words of the magician:
“Long indeed have I been living,
Many dreary days have wandered,
Many cheerless nights have lingered,
Floating on the cruel ocean,
Weeping in the fens and woodlands
Of the never-pleasant Northland,
In the dismal Sariola;
With the Laplanders I’ve wandered,
With the people filled with witchcraft.”

Promptly answers Ilmarinen,
These the words the blacksmith uses:
“O thou ancient Wainamoinen,
Famous and eternal singer,
Tell me of thy journey northward,
Of thy wanderings in Lapland,
Of thy dismal journey homeward.”
Spake the minstrel, Wainamoinen:
“I have much to tell thee, brother,
Listen to my wondrous story:
In the Northland lives a virgin,
In a village there, a maiden,
That will not accept a lover,
That a hero’s hand refuses,
That a wizard’s heart disdaineth;
All of Northland sings her praises,
Sings her worth and magic beauty,
Fairest maiden of Pohyola,
Daughter of the earth and ocean.
From her temples beams the moonlight,
From her breast, the gleam of sunshine,
From her forehead shines the rainbow,
On her neck, the seven starlets,
And the Great Bear from her shoulder.

“Ilmarinen, worthy brother,
Thou the only skilful blacksmith,
Go and see her wondrous beauty,
See her gold and silver garments,
See her robed in finest raiment,
See her sitting on the rainbow,
Walking on the clouds of purple.
Forge for her the magic Sampo,
Forge the lid in many colors,
Thy reward shall be the virgin,
Thou shalt win this bride of beauty;
Go and bring the lovely maiden
To thy home in Kalevala.”
Spake the brother, Ilmarinen:
O thou cunning Wainamoinen,
Thou hast promised me already
To the ever-darksome Northland,
Thy devoted head to ransom,
Thus to rescue thee from trouble.
I shall never visit Northland,
Shall not go to see thy maiden,
Do not love the Bride of Beauty;
Never while the moonlight glimmers,
Shall I go to dreary Pohya,
To the plains of Sariola,
Where the people eat each other,
Sink their heroes in the ocean,
Not for all the maids of Lapland.”
Spake the brother, Wainamoinen:
“I can tell thee greater wonders,
Listen to my wondrous story:
I have seen the fir-tree blossom,
Seen its flowers with emerald branches,
On the Osmo-fields and woodlands;
In its top, there shines the moonlight,
And the Bear lives in its branches.”
Ilmarinen thus made answer:
“I cannot believe thy story,
Cannot trust thy tale of wonder,
Till I see the blooming fir-tree,
With its many emerald branches,
With its Bear and golden moonlight.”
This is Wainamoinen’s answer:
“Wilt thou not believe my story?
Come with me and I will show thee
If my lips speak fact or fiction.”

Quick they journey to discover,
Haste to view the wondrous fir-tree;
Wainamoinen leads the journey,
Ilmarinen closely follows.
As they near the Osmo-borders,
Ilmarinen hastens forward
That be may behold the wonder,
Spies the Bear Within the fir-top,
Sitting on its emerald branches,
Spies the gleam of golden moonlight.

Spake the ancient Wainamoinen,
These the words the singer uttered:
Climb this tree, dear Ilmarinen,
And bring down the golden moonbeams,
Bring the Moon and Bear down with thee
From the fir-tree’s lofty branches.”

Ilmarinen, full consenting,
Straightway climbed the golden fir-tree,
High upon the bow of heaven,
Thence to bring the golden moonbeams,
Thence to bring the Bear of heaven,
From the fir-tree’s topmost branches.

Thereupon the blooming fir-tree
Spake these words to Ilmarinen:
“O thou senseless, thoughtless hero,
Thou hast neither wit nor instinct;
Thou dost climb my golden branches,
Like a thing of little judgment,
Thus to get my pictured moonbeams,
Take away my silver starlight,
Steal my Bear and blooming branches.”

Quick as thought old Wainamoinen
Sang again in magic accents,
Sang a storm-wind in the heavens,
Sang the wild winds into fury,
And the singer spake as follows:
“Take, O storm-wind, take the forgeman,
Carry him within thy vessel,
Quickly hence, and land the hero
On the ever-darksome Northland,
On the dismal Sariola.”

Now the storm-wind quickly darkens,
Quickly piles the air together,
Makes of air a sailing vessel,
Takes the blacksmith, Ilmarinen,
Fleetly from the fir-tree branches,
Toward the never-pleasant Northland,
Toward the dismal Sariola.
Through the air sailed Ilmarinen,
Fast and far the hero travelled,
Sweeping onward, sailing northward,
Riding in the track of storm-winds,
O’er the Moon, beneath the sunshine,
On the broad back of the Great Bear,
Till he neared Pohyola’s woodlands,
Neared the homes of Sariola,
And alighted undiscovered,
Was Dot noticed by the hunters,
Was not scented by the watch-dogs.

Louhi, hostess of Pohyola,
Ancient, toothless dame of Northland,
Standing in the open court-yard,
Thus addresses Ilmarinen,
As she spies the hero-stranger:
“Who art thou of ancient heroes,
Who of all the host of heroes,
Coming here upon the storm-wind,
O’er the sledge-path of the ether,
Scented not by Pohya’s watch-dogs?
This is Ilmarinen’s answer:
“I have surely not come hither
To be barked at by the watch-dogs,
At these unfamiliar portals,
At the gates of Sariola.”

Thereupon the Northland hostess
Asks again the hero-stranger:
“Hast thou ever been acquainted
With the blacksmith of Wainola,
With the hero, Ilmarinen,
With the skilful smith and artist?
Long I’ve waited for his coming,
Long this one has been expected,
On the borders of the Northland,
Here to forge for me the Sampo.”
Spake the hero, Ilmarinen:
“Well indeed am I acquainted
With the blacksmith, Ilmarinen,
I myself am Ilmarinen,
I, the skilful smith and artist.”

Louhi, hostess of the Northland,
Toothless dame of Sariola,
Straightway rushes to her dwelling,
These the words that Louhi utters:
“Come, thou youngest of my daughters,
Come, thou fairest of my maidens,
Dress thyself in finest raiment,
Deck thy hair with rarest jewels,
Pearls upon thy swelling bosom,
On thy neck, a golden necklace,
Bind thy head with silken ribbons,
Make thy cheeks look fresh and ruddy,
And thy visage fair and winsome,
Since the artist, Ilmarinen,
Hither comes from Kalevala,
Here to forge for us the Sampo,
Hammer us the lid in colors.”

Now the daughter of the Northland,
Honored by the land and water,
Straightway takes her choicest raiment,
Takes her dresses rich in beauty,
Finest of her silken wardrobe,
Now adjusts her silken fillet,
On her brow a band of copper,
Round her waist a golden girdle,
Round her neck a pearly necklace,
Shining gold upon her bosom,
In her hair the threads of silver.
From her dressing-room she hastens,
To the hall she bastes and listens,
Full of beauty, full of joyance,
Ears erect and eyes bright-beaming,
Ruddy cheeks and charming visage,
Waiting for the hero-stranger.

Louhi, hostess of Pohyola,
Leads the hero, Ilmarinen,
To her dwelling-rooms in Northland,
To her home in Sariola,
Seats him at her well-filled table,
Gives to him the finest viands,
Gives him every needed comfort,
Then addresses him as follows:
“O thou blacksmith, Ilmarinen,
Master of the forge and smithy,
Canst thou forge for me the Sampo,
Hammer me the lid in colors,
From the tips of white-swan feathers,
From the milk of greatest virtue,
From a single grain of barley,
From the finest wool of lambkins?
Thou shalt have my fairest daughter,
Recompense for this thy service.”
These the words of Ilmarinen:
“I will forge for thee the Sampo,
Hammer thee the lid in colors,
From the tips of white-swan feathers,
From the milk of greatest virtue,
From a single grain of barley,
From the finest wool of lambkins?
Since I forged the arch of heaven,
Forged the air a concave cover,
Ere the earth had a beginning.”

Thereupon the magic blacksmith
Went to forge the wondrous Sampo,
Went to find a blacksmith’s workshop,
Went to find the tools to work with;
But he found no place for forging,
Found no smithy, found no bellows,
Found no chimney, found no anvil,
Found no tongs, and found no hammer.

Then the artist, Ilmarinen.
Spake these words, soliloquizing:
“Only women grow discouraged,
Only knaves leave work unfinished,
Not the devils, nor the heroes,
Nor the Gods of greater knowledge.”

Then the blacksmith, Ilmarinen,
Sought a place to build a smithy,
Sought a place to plant a bellows,
On the borders of the Northland,
On the Pohya-hills and meadows;
Searched one day, and then a second;
Ere the evening of the third day,
Came a rock within his vision,
Came a stone with rainbow-colors.
There the blacksmith, Ilmarinen,
Set at work to build his smithy,
Built a fire and raised a chimney;
On the next day laid his bellows,
On the third day built his furnace,
And began to forge the Sampo.

The eternal magic artist,
Ancient blacksmith, Ilmarinen,
First of all the iron-workers,
Mixed together certain metals,
Put the mixture in the caldron,
Laid it deep within the furnace,
Called the hirelings to the forging.
Skilfully they work the bellows,
Tend the fire and add the fuel,
Three most lovely days of summer,
Three short nights of bright midsummer,
Till the rocks begin to blossom,
In the foot-prints of the workmen,
From the magic heat and furnace.

On the first day, Ilmarinen
Downward bent and well examined,
On the bottom of his furnace,
Thus to see what might be forming
From the magic fire and metals.
From the fire arose a cross-bow,
“With the brightness of the moonbeams,
Golden bow with tips of silver;
On the shaft was shining copper,
And the bow was strong and wondrous,
But alas! it was ill-natured,
Asking for a hero daily,
Two the heads it asked on feast-days.

Ilmarinen, skilful artist,
Was not pleased with this creation,
Broke the bow in many pieces,
Threw them back within the furnace,
Kept the workmen at the bellows,
Tried to forge the magic Sampo.

On the second day, the blacksmith
Downward bent and well examined,
On the bottom of the furnace;
From the fire, a skiff of metals,
Came a boat of purple color,
All the ribs were colored golden,
And the oars were forged from copper;
Thus the skiff was full of beauty,
But alas! a thing of evil;
Forth it rushes into trouble,
Hastens into every quarrel,
Hastes without a provocation
Into every evil combat.

Ilmarinen, metal artist,
Is not pleased with this creation,
Breaks the skiff in many fragments,
Throws them back within the furnace,
Keeps the workmen at the bellows,
Thus to forge the magic Sampo.

On the third day, Ilmarinen,
First of all the metal-workers,
Downward bent and well examined,
On the bottom of the furnace;
There be saw a heifer rising,
Golden were the horns of Kimmo,
On her head the Bear of heaven,
On her brow a disc of sunshine,
Beautiful the cow of magic;
But alas! she is ill-tempered,
Rushes headlong through the forest,
Rushes through the swamps and meadows,
Wasting all her milk in running.

Ilmarinen, the magician.
Is not pleased with this creation,
Cuts the magic cow in pieces,
Throws them in the fiery furnace,
Sets the workmen at the bellows,
Thus to forge the magic Sampo.

On the fourth day, Ilmarinen
Downward bent and well examined,
To the bottom of the furnace;
There beheld a plow in beauty
Rising from the fire of metals,
Golden was the point and plowshare,
And the beam was forged from copper,
And the handles, molten silver,
Beautiful the plow and wondrous;
But alas! it is ill-mannered,
Plows up fields of corn and barley,
Furrows through the richest meadows.

Ilmarinen, metal artist,
Is not pleased with this creation,
Quickly breaks the plow in pieces,
Throws them back within the furnace,
Lets the winds attend the bellows,
Lets the storm-winds fire the metals.
Fiercely vie the winds of heaven,
East-wind rushing, West-wind roaring,
South-wind crying, North-wind howling,
Blow one day and then a second,
Blow the third from morn till even,
When the fire leaps through the windows,
Through the door the sparks fly upward,
Clouds of smoke arise to heaven;
With the clouds the black smoke mingles,
As the storm-winds ply the bellows.

On the third night Ilmarinen,
Bending low to view his metals,
On the bottom of the furnace,
Sees the magic Sampo rising,
Sees the lid in many colors.
Quick the artist of Wainola
Forges with the tongs and anvil,
Knocking with a heavy hammer,
Forges skilfully the Sampo;
On one side the flour is grinding,
On another salt is making,
On a third is money forging,
And the lid is many-colored.
Well the Sampo grinds when finished,
To and fro the lid in rocking,
Grinds one measure at the day-break,
Grinds a measure fit for eating,
Grinds a second for the market,
Grinds a third one for the store-house.

Joyfully the dame of Northland,
Louhi, hostess of Pohyola,
Takes away the magic Sampo,
To the hills of Sariola,
To the copper-bearing mountains,
Puts nine locks upon the wonder,
Makes three strong roots creep around it;
In the earth they grow nine fathoms,
One large root beneath the mountain,
One beneath the sandy sea-bed,
One beneath the mountain-dwelling.

Modestly pleads Ilmarinen
For the maiden’s willing answer,
These the words of the magician:
“Wilt thou come with me, fair maiden,
Be my wife and queen forever?
I have forged for thee the Sampo,
Forged the lid in many colors.”

Northland’s fair and lovely daughter
Answers thus the metal-worker:
“Who will in the coming spring-time,
Who will in the second summer,
Guide the cuckoo’s song and echo?
Who will listen to his calling,
Who will sing with him in autumn,
Should I go to distant regions,
Should this cheery maiden vanish
From the fields of Sariola,
From Pohyola’s fens and forests,
Where the cuckoo sings and echoes?
Should I leave my father’s dwelling,
Should my mother’s berry vanish,
Should these mountains lose their cherry,
Then the cuckoo too would vanish,
All the birds would leave the forest,
Leave the summit of the mountain,
Leave my native fields and woodlands,
Never shall I, in my life-time,
Say farewell to maiden freedom,
Nor to summer cares and labors,
Lest the harvest be ungarnered,
Lest the berries be ungathered,
Lest the song-birds leave the forest,
Lest the mermaids leave the waters,
Lest I sing with them no longer.”

Ilmarinen, the magician,
The eternal metal-forger,
Cap awry and head dejected,
Disappointed, heavy-hearted,
Empty-handed, well considers,
How to reach his distant country,
Reach his much-loved home and kinded,
Gain the meadows of Wainola,
From the never-pleasant Northland,
From the darksome Sariola.
Louhi thus addressed the suitor:
“O thou blacksmith, Ilmarinen,
Why art thou so heavy-hearted,
Why thy visage so dejected?
Hast thou in thy mind to journey
From the vales and hills of Pohya,
To the meadows of Wainola,
To thy home in Kalevala?
This is Ilmarinen’s answer:
“Thitherward my mind is tending,
To my home-land let me journey,
With my kindred let me linger,
Be at rest in mine own country.”

Straightway Louhi, dame of Northland,
Gave the hero every comfort,
Gave him food and rarest viands,
Placed him in a boat of copper,
In a copper-banded vessel,
Called the winds to his assistance,
Made the North-wind guide him homeward.
Thus the skilful Ilmarinen
Travels toward his native country,
On the blue back of the waters,
Travels one day, then a second,
Till the third day evening brings him
To Wainola’s peaceful meadows,
To his home in Kalevala.

Straightway ancient Wainamoinen
Thus addresses Ilmarinen:
“O my brother, metal-artist,
Thou eternal wonder-worker,
Didst thou forge the magic Sampo,
Forge the lid in many colors?”

Spake the brother, Ilmarinen,
These the words the master uttered:
“Yea, I forged the magic Sampo,
Forged the lid in many colors;
To and fro the lid in rocking
Grinds one measure at the day-dawn,
Grinds a measure fit for eating,
Grinds a second for the market,
Grinds a third one for the store-house.
Louhi has the wondrous Sampo,
I have not the Bride of Beauty.”

RUNE XI.
LEMMINKAINEN’S LAMENT.

This the time to sing of Ahti,
Son of Lempo, Kaukomieli,
Also known as Lemminkainen.
Ahti was the king of islands,
Grew amid the island-dwellings,
At the site of his dear mother,
On the borders of the ocean,
On the points of promontories.
Ahti fed upon the salmon,
Fed upon the ocean whiting,
Thus became a mighty hero,
In his veins the blood of ages,
Read erect and form commanding,
Growth of mind and body perfect
But alas! he had his failings,
Bad indeed his heart and morals,
Roaming in unworthy places,
Staying days and nights in sequences
At the homes of merry maidens,
At the dances of the virgins,
With the maids of braided tresses.

Up in Sahri lived a maiden,
Lived the fair and winsome Kulli,
Lovely as a summer-flower,
From a kingly house descended,
Grew to perfect form and beauty,
Living in her father’s cottage,
Home of many ancient heroes,
Beautiful was she and queenly,
Praised throughout the whole of Ehstland;
From afar men came to woo her,
To the birthplace of the virgin,
To the household of her mother.

For his son the Day-star wooes her,
But she will not go to Sun-land,
Will not shine beside the Day-star,
In his haste to bring the summer.
For her son, the bright Moon wooes her,
But she will not go to Moon-land,
By the bright Moon will not glimmer,
Will not run through boundless ether.

For his son the Night-star wooes her,
But she will not go to Star-land,
Will not twinkle in the starlight,
Through the dreary nights in winter.

Lovers come from distant Ehstland,
Others come from far-off Ingern,
But they cannot win the maiden,
This the answer that she gives them
“Vainly are your praises lavished
Vainly is your silver offered,
Wealth and praise are no temptation;
Never shall I go to Ehstland,
Never shall I go a-rowing
On the waters of the Ingern,
Shall not cross the Sahri-waters,
Never eat the fish of Ehstland,
Never taste the Ehstland viands.
Ingerland shall never see me,
Will not row upon her rivers,
Will not step within her borders;
Hunger there, and fell starvation,
Wood is absent, fuel wanting,
Neither water, wheat, nor barley,
Even rye is not abundant.”

Lemminkainen of the islands,
Warlike hero, Kaukomieli,
Undertakes to win the maiden,
Woo and win the Sahri-flower,
Win a bride so highly honored,
Win the maid with golden tresses,
Win the Sahri maid of beauty;
But his mother gives him warning:
“Nay,” replies his gray-haired mother,
“Do not woo, my son beloved,
Maiden of a higher station;
She will never make thee happy
With her lineage of Sahri.”

Spake the hero, Lemminkainen,
These the words of Kaukomieli:
“Should I come from lowly station,
Though my tribe is not the highest,
I shall woo to please my fancy,
Woo the maiden fair and lovely,
Choose a wife for worth and beauty.”
This the anxious mother’s answer:
“Lemminkainen, son beloved,
Listen to advice maternal:
Do not go to distant Sahri,
To her tribe of many branches;
All the maidens there will taunt thee,
All the women will deride thee.”

Lemminkainen, little hearing,
Answers thus his mother’s pleading:
“I will still the sneers of women,
Silence all the taunts of maidens,
I will crush their haughty bosoms,
Smite the hands and cheeks of infants;
Surely this will check their insults,
Fitting ending to derision!”
This the answer of the mother:
“Woe is me, my son beloved!
Woe is me, my life hard-fated!
Shouldst thou taunt the Sahri daughters.
Or insult the maids of virtue,
Shouldst thou laugh them to derision,
There will rise a great contention,
Fierce the battle that will follow.
All the hosts of Sahri-suitors,
Armed in thousands will attack thee,
And will slay thee for thy folly.”

Nothing listing, Lemminkainen,
Heeding not his mother’s warning,
Led his war-horse from the stables,
Quickly hitched the fiery charger,
Fleetly drove upon his journey,
To the distant Sahri-village,
There to woo the Sahri-flower,
There to win the Bride of Beauty.

All the aged Sahri-women,
All the young and lovely maidens
Laughed to scorn the coming stranger
Driving careless through the alleys,
Wildly driving through the court-yard,
Now upsetting in the gate-way,
Breaking shaft, and hame, and runner.

Then the fearless Lemminkainen,
Mouth awry and visage wrinkled,
Shook his sable locks and answered:
“Never in my recollection
Have I heard or seen such treatment,
Never have I been derided,
Never suffered sneers of women,
Never suffered scorn of virgins,
Not in my immortal life-time.
Is there any place befitting
On the Sahri-plains and pastures,
Where to join in songs and dances?
Is there here a hall for pleasure,
Where the Sahri-maidens linger,
Merry maids with braided tresses?”

Thereupon the Sahri-maidens
Answered from their promontory.,
“Room enough is there in Sahri,
Room upon the Sahri-pastures,
Room for pleasure-halls and dances;
Sing and dance upon our meadows,
Be a shepherd on the mountains,
Shepherd-boys have room for dancing;
Indolent the Sahri-children,
But the colts are fat and frisky.”

Little caring, Lemminkainen
Entered service there as shepherd,
In the daytime on the pastures,
In the evening, making merry
At the games of lively maidens,
At the dances with the virgins,
With the maids with braided tresses.
Thus it was that Lemminkainen,
Thus the shepherd, Kaukomieli,
Quickly hushed the women’s laughter,
Quickly quenched the taunts of maidens,
Quickly silenced their derision.
All the dames and Sahri-daughters
Soon were feasting Lemminkainen,
At his side they danced and lingered.
Only was there one among them,
One among the Sahri-virgins,
Harbored neither love nor wooers,
Favored neither gods nor heroes,
This the lovely maid Kyllikki,
This the Sahri’s fairest flower.
Lemminkainen, full of pleasure,
Handsome hero, Kaukomieli,
Rowed a hundred boats in pieces,
Pulled a thousand oars to fragments,
While he wooed the Maid of Beauty,
Tried to win the fair Kyllikki.

Finally the lovely maiden,
Fairest daughter of the Northland,
Thus addresses Lemminkainen:
“Why dost linger here, thou weak one,
Why dost murmur on these borders,
Why come wooing at my fireside,
Wooing me in belt of copper?
Have no time to waste upon thee,
Rather give this stone its polish,
Rather would I turn the pestle
In the heavy sandstone mortar;
Rather sit beside my mother
In the dwellings of my father.
Never shall I heed thy wooing,
Neither wights nor whisks I care for,
Sooner have a slender husband
Since I have a slender body;
Wish to have him fine of figure,
Since perchance I am well-shapen;
Wish to have him tall and stately,
Since my form perchance is queenly;
Never waste thy time in wooing
Saliri’s maid and favored flower.”

Time had gone but little distance,
Scarcely had a month passed over,
When upon a merry evening,
Where the maidens meet for dancing,
In the glen beyond the meadow,
On a level patch of verdure,
Came too soon the maid Kyllikki,
Sahri’s pride, the Maid of Beauty;
Quickly followed Lemminkainen,
With his stallion proudly prancing,
Fleetest racer of the Northland,
Fleetly drives beyond the meadow,
Where the maidens meet for dancing,
Snatches quick the maid Kyllikki,
On the settle seats the maiden,
Quickly draws the leathern cover,
And adjusts the brichen cross-bar,
Whips his courser to a gallop.
With a rush, and roar, and rattle,
Speeds he homeward like the storm-wind,
Speaks these words to those that listen:
“Never, never, anxious maidens,
Must ye give the information,
That I carried off Kyllikki
To my distant home and kindred.
If ye do not heed this order,
Ye shall badly fare as maidens;
I shall sing to war your suitors,
Sing them under spear and broadsword,
That for months, and years, and ages,
Never ye will see their faces,
Never hear their merry voices,
Never will they tread these uplands,
Never will they join these dances,
Never will they drive these highways.”

Sad the wailing of Kyllikki,
Sad the weeping flower of Sahri!
Listen to her tearful pleading:
“Give, O give me back my freedom,
Free me from the throes of thralldom,
Let this maiden wander homeward,
By some foot-path let me wander
To my father who is grieving,
To my mother who is weeping;
Let me go or I will curse thee!
If thou wilt not give me freedom,
Wilt not let me wander homeward,
Where my loved ones wait my coming,
I have seven stalwart brothers,
Seven sons of father’s brother,
Seven sons of mother’s sister,
Who pursue the tracks of red-deer,
Hunt the hare upon the heather;
They will follow thee and slay thee,
Thus I’ll gain my wished-for freedom.”

Lemminkainen, little heeding,
Would not grant the maiden’s wishes,
Would not heed her plea for mercy.

Spake again the waiting virgin,
Pride and beauty of the Northland:
“Joyful was I with my kindred,
Joyful born and softly nurtured
Merrily I spent my childhood,
Happy I, in virgin-freedom,
In the dwelling of my father,
By the bedside of my mother,
With my lineage in Sahri;
But alas! all joy has vanished,
All my happiness departed,
All my maiden beauty waneth
Since I met thine evil spirit,
Shameless hero of dishonor,
Cruel fighter of the islands,
Merciless in civil combat.”

Spake the hero, Lemminkainen,
These the words of Kaukomieli:
“Dearest maiden, fair Kyllikki,
My sweet strawberry of Pohya,
Still thine anguish, cease thy weeping,
Be thou free from care and sorrow,
Never shall I do thee evil,
Never will my hands maltreat thee,
Never will mine arms abuse thee,
Never will my tongue revile thee,
Never will my heart deceive thee.

“Tell me why thou hast this anguish,
Why thou hast this bitter sorrow,
Why this sighing and lamenting,
Tell me why this wail of sadness?
Banish all thy cares and sorrows,
Dry thy tears and still thine anguish,
I have cattle, food, and shelter,
I have home, and friends, and kindred,
Kine upon the plains and uplands,
In the marshes berries plenty,
Strawberries upon the mountains
I have kine that need no milking,
Handsome kine that need no feeding,
Beautiful if not well-tended;
Need not tie them up at evening,
Need not free them in the morning,
Need not hunt them, need not feed them,
Need not give them salt nor water.

“Thinkest thou my race is lowly,
Dost thou think me born ignoble,
Does my lineage agrieve thee?
Was not born in lofty station,
From a tribe of noble heroes,
From a worthy race descended;
But I have a sword of fervor,
And a spear yet filled with courage,
Surely these are well descended,
These were born from hero-races,
Sharpened by the mighty Hisi,
By the gods were forged and burnished;
Therefore will I give thee greatness,
Greatness of my race and nation,
With my broadsword filled with fervor,
With my spear still filled with courage.”

Anxiously the sighing maiden
Thus addresses Lemminkainen:
“O thou Ahti, son of Lempo,
Wilt thou take this trusting virgin,
As thy faithful life-companion,
Take me under thy protection,
Be to me a faithful husband,
Swear to me an oath of honor,
That thou wilt not go to battle,
When for gold thou hast a longing,
When thou wishest gold and silver?”
This is Lemminkainen’s answer:
I will swear an oath of honor,
That I’ll never go to battle,
When for gold I feel a longing,
When I wish for gold and silver.
Swear thou also on thine honor,
Thou wilt go not to the village,
When desire for dance impels thee,
Wilt not visit village-dances.”

Thus the two made oath together,
Registered their vows in heaven,
Vowed before omniscient Ukko,
Ne’er to go to war vowed Ahti,
Never to the dance, Kyllikki.

Lemminkainen, full of joyance,
Snapped his whip above his courser,
Whipped his racer to a gallop,
And these words the hero uttered:
“Fare ye well, ye Sahri-meadows,
Roots of firs, and stumps of birch-trees.
That I wandered through in summer,
That I travelled o’er in winter,
Where ofttimes in rainy seasons,
At the evening hour I lingered,
When I sought to win the virgin,
Sought to win the Maid of Beauty,
Fairest of the Sahri-flowers.
Fare ye well, ye Sahri-woodlands,
Seas and oceans, lakes and rivers,
Vales and mountains, isles and inlets,
Once the home of fair Kyllikki!”

Quick the racer galloped homeward,
Galloped on along the highway,
Toward the meadows of Wainola,
To the plains of Kalevala.

As they neared the Ahti-dwellings,
Thus Kyllikki spake in sorrow:
“Cold and drear is thy cottage,
Seeming like a place deserted;
Who may own this dismal cabin,
Who the one so little honored?”

Spake the hero, Lemminkainen,
These the words that Ahti uttered:
“Do not grieve about my cottage,
Have no care about my chambers;
I shall build thee other dwellings,
I shall fashion them much better,
Beams, and posts, and sills, and rafters,
Fashioned from the sacred birch-wood.”

Now they reach the home of Ahti,
Lemminkainen’s home and birthplace,
Enter they his mother’s cottage;
There they meet his aged mother,
These the words the mother uses:
“Long indeed hast thou been absent,
Long in foreign lands hast wandered,
Long in Sahri thou hast lingered!”
This is Lemminkainen’s answer:
“All the host of Sahri-women,
All the chaste and lovely maidens,
All the maids with braided tresses,
Well have paid for their derision,
For their scorn and for their laughter,
That they basely heaped upon me.
I have brought the best among them
In my sledge to this thy cottage;
Well I wrapped her in my fur-robes,
Kept her warm enwrapped in bear-skin,
Brought her to my mother’s dwelling,
As my faithful life-companion;
Thus I paid the scornful maidens,
Paid them well for their derision.

“Cherished mother of my being,
I have found the long-sought jewel,
I have won the Maid of Beauty.
Spread our couch with finest linen,
For our heads the softest pillows,
On our table rarest viands,
So that I may dwell in pleasure
With my spouse, the bride of honor,
With the pride of distant Sahri.”
This the answer of the mother:
“Be thou praised, O gracious Ukko,
Loudly praised, O thou Creator,
Since thou givest me a daughter,
Ahti’s bride, my second daughter,
Who can stir the fire at evening,
Who can weave me finest fabrics,
Who can twirl the useful spindle,
Who can rinse my silken ribbons,
Who can full the richest garments.

“Son beloved, praise thy Maker,
For the winning of this virgin,
Pride and joy of distant Sahri
Kind indeed is thy Creator,
Wise the ever-knowing Ukko!
Pure the snow upon the mountains,
Purer still thy Bride of Beauty;
White the foam upon the ocean,
Whiter still her virgin-spirit;
Graceful on the lakes, the white-swan,
Still more graceful, thy companion:
Beautiful the stars in heaven,
Still more beautiful, Kyllikki.
Larger make our humble cottage,
Wider build the doors and windows,
Fashion thou the ceilings higher,
Decorate the walls in beauty,
Now that thou a bride hast taken
From a tribe of higher station,
Purest maiden of creation,
From the meadow-lands of Sahri,
From the upper shores of Northland.”

RUNE XII.
KYLLIKKI’S BROKEN VOW.

Lemminkainen, artful husband,
Reckless hero, Kaukomieli,
Constantly beside his young wife.,
Passed his life in sweet contentment,
And the years rolled swiftly onward;
Ahti thought not of the battles,
Nor Kyllikki of the dances.

Once upon a time it happened
That the hero, Lemminkainen,
Went upon the lake a-fishing,
Was not home at early evening,
As the cruel night descended;
To the village went Kyllikki,
To the dance of merry maidens.

Who will tell the evil story,
Who will bear the information
To the husband, Lemminkainen?
Ahti’s sister tells the story,
And the sister’s name, Ainikki.

Soon she spreads the cruel tidings,
Straightway gives the information,
Of Kyllikki’s perjured honor,
These the words Ainikki utters:
“Ahti, my beloved brother,
To the village went Kyllikki,
To the hall of many strangers,
To the plays and village dances,
With the young men and the maidens,
With the maids of braided tresses,
To the halls of joy and pleasure.”

Lemminkainen, much dejected,
Broken-hearted, flushed with anger,
Spake these words in measured accents:
“Mother dear, my gray-haired mother,
Wilt thou straightway wash my linen
In the blood of poison-serpents,
In the black blood of the adder?
I must hasten to the combat,
To the camp-fires of the Northland,
To the battle-fields of Lapland;
To the village went Kyllikki,
To the play of merry maidens,
To the games and village dances,
With the maids of braided tresses.”
Straightway speaks the wife, Kyllikki:
“My beloved husband, Ahti,
Do not go to war, I pray thee.
In the evening I lay sleeping,
Slumbering I saw in dream-land
Fire upshooting from the chimney,
Flames arising, mounting skyward,
From the windows of this dwelling,
From the summits of these rafters,
Piercing through our upper chambers,
Roaring like the fall of waters,
Leaping from the floor and ceiling,
Darting from the halls and doorways.”

But the doubting Lemminkainen
Makes this answer to Kyllikki:
“I discredit dreams or women,
Have no faith in vows of maidens!
Faithful mother of my being,
Hither bring my mail of copper;
Strong desire is stirring in me
For the cup of deadly combat,
For the mead of martial conquest.”
This the pleading mother’s answer:
“Lemminkainen, son beloved,
Do not go to war I pray thee;
We have foaming beer abundant,
In our vessels beer of barley,
Held in casks by oaken spigots;
Drink this beer of peace and pleasure,
Let us drink of it together.”
Spake the hero, Lemminkainen:
“I shall taste no more the viands,
In the home of false Kyllikki;
Rather would I drink the water
From the painted tips of birch-oars;
Sweeter far to me the water,
Than the beverage of dishonor,
At my mother’s home and fireside!

“Hither bring my martial doublet,
Bring me now the sword of battle,
Bring my father’s sword of honor;
I must go to upper Northland,
To the battle-fields of Lapland,
There to win me gold and silver.”
This the anxious mother’s answer:
“My beloved Kaukomieli,
We have gold in great abundance,
Gold and silver in the store-room;
Recently upon the uplands,
In the early hours of morning,
Toiled the workmen in the corn-fields,
Plowed the meadows filled with serpents,
When the plowshare raised the cover
From a chest of gold and silver,
Countless was the gold uncovered,
Hid beneath the grassy meadow;
This the treasure I have brought thee,
Take the countless gold in welcome.”
Spake the hero, Lemminkainen:
“Do not wish thy household silver,
From the wars I’ll earn my silver;
Gold and silver from the combat
Are to me of greater value
Than the wealth thou hast discovered.
Bring me now my heavy armor,
Bring me too my spear and broadsword;
To the Northland I must hasten,
To the bloody wars of Lapland,
Thither does my pride impel me,
Thitherward my heart is turning.

“I have heard a tale of Lapland,
Some believe the wondrous story,
That a maid in Pimentola
Lives that does not care for suitors,
Does not care for bearded heroes.”
This the aged mother’s answer:
“Warlike Athi, son beloved,
In thy home thou hast Kyllikki,
Fairest wife of all the islands;
Strange to see two wives abiding
In the home of but one husband.”
Spake the hero, Lemminkainen:
“To the village runs Kyllikki;
Let her run to village dances,
Let her sleep in other dwellings,
With the village youth find pleasure,
With the maids of braided tresses.”

Seeks the mother to detain him,
Thus the anxious mother answers:
“Do not go, my son beloved,
Ignorant of Pohya-witchcraft,
To the distant homes of Northland
Till thou hast the art of magic,
Till thou hast some little wisdom
Do not go to fields of battle,
To the fires of Northland’s children,
To the slaughter-fields of Lapland,
Till of magic thou art master.
There the Lapland maids will charm thee,
Turyalanders will bewitch thee,
Sing thy visage into charcoal,
Head and shoulders to the furnace,
Into ashes sing thy fore-arm,
Into fire direct thy footsteps.”
Spake the warlike Lemminkainen:
Wizards often have bewitched me,
And the fascinating serpents;
Lapland wizards, three in number,
On an eve in time of summer,
Sitting on a rock at twilight,
Not a garment to protect them,
Once bewitched me with their magic;
This much they have taken from me,
This the sum of all my losses:
What the hatchet gains from flint-stone,
What the auger bores from granite,
What the heel chips from the iceberg,
And what death purloins from tomb-stones.

“Horribly the wizards threatened,
Tried to sink me with their magic,
In the water of the marshes,
In the mud and treacherous quicksand,
To my chin in mire and water;
But I too was born a hero,
Born a hero and magician,
Was not troubled by their magic.

“Straightway I began my singing,
Sang the archers with their arrows,
Sang the spearmen with their weapons,
Sang the swordsmen with their poniards,
Sang the singers with their singing,
The enchanters with their magic,
To the rapids of the rivers,
To the highest fall of waters,
To the all-devouring whirlpool,
To the deepest depths of ocean,
Where the wizards still are sleeping,
Sleeping till the grass shoots upward
Through the beards and wrinkled faces,
Through the locks of the enchanters,
As they sleep beneath the billows.”

Still entreats the anxious mother,
Still beseeches Lemminkainen,
Trying to restrain the hero,
While Kyllikki begs forgiveness;
This the language of the mother:
“Do not go, my son beloved,
To the villages of Northland,
Nor to Lapland’s frigid borders;
Dire misfortune will befall thee,
Star of evil settle o’er thee,
Lemminkainen’s end, destruction.

“Couldst thou speak in tongues a hundred,
I could not believe thee able,
Through the magic of thy singing,
To enchant the sons of Lapland
To the bottom of the ocean,
Dost not know the Tury-language,
Canst but speak the tongue of Suomi,
Canst not win by witless magic.”

Lemminkainen, reckless hero,
Also known as Kaukomieli,
Stood beside his mother, combing
Out his sable locks and musing,
Brushing down his beard, debating,
Steadfast still in his decision,
Quickly hurls his brush in anger,
Hurls it to the wall opposing,
Gives his mother final answer,
These the words that Ahti uses:
“Dire misfortune will befall me,
Some sad fate will overtake me,
Evil come to Lemminkainen,
When the blood flows from that hair-brush,
When blood oozes from those bristles.”
Thus the warlike Lemminkainen
Goes to never-pleasant Lapland,
Heeding not his mother’s warning,
Heeding not her prohibition.

Thus the hero, Kaukomieli,
Quick equips himself for warfare,
On his head a copper helmet,
On his shoulders caps of copper,
On his body iron armor,
Steel, the belt around his body;
As he girds himself for battle,
Ahti thus soliloquizing:
“Strong the hero in his armor,
Strong indeed in copper helmet,
Powerful in mail of iron,
Stronger far than any hero
On the dismal shores of Lapland,
Need not fear their wise enchanters,
Need not fear their strongest foemen,
Need not fear a war with wizards.”

Grasped he then the sword of battle,
Firmly grasped the heavy broadsword
That Tuoni had been grinding,
That the gods had brightly burnished,
Thrust it in the leathern scabbard,
Tied the scabbard to his armor.

How do heroes guard from danger,
Where protect themselves from evil?
Heroes guard their homes and firesides,
Guard their doors, and roofs, and windows,
Guard the posts that bold the torch-lights,
Guard the highways to the court-yard,
Guard the ends of all the gate-ways.
Heroes guard themselves from women,
Carefully from merry maidens;
If in this their strength be wanting,
Easy fall the heroes, victims
To the snares of the enchanters.
Furthermore are heroes watchful
Of the tribes of warlike giants,
Where the highway doubly branches,
On the borders of the blue-rock,
On the marshes filled with evil,
Near the mighty fall of waters,
Near the circling of the whirlpool,
Near the fiery springs and rapids.
Spake the stout-heart, Lemminkainen:
“Rise ye heroes of the broadsword,
Ye, the earth’s eternal heroes,
From the deeps, ye sickle-bearers,
From the brooks, ye crossbow-shooters,
Come, thou forest, with thine archers,
Come, ye thickets, with your armies,
Mountain spirits, with your powers,
Come, fell Hisi, with thy horrors,
Water-mother, with thy dangers,
Come, Wellamo, with thy mermaids,
Come, ye maidens from the valleys,
Come, ye nymphs from winding rivers,
Be protection to this hero,
Be his day-and-night companions,
Body-guard to Lemminkainen,
Thus to blunt the spears of wizards,
Thus to dull their pointed arrows,
That the spears of the enchanters,
That the arrows of the archers,
That the weapons of the foemen,
May not harm this bearded hero.

“Should this force be insufficient,
I can call on other powers,
I can call the gods above me,
Call the great god of the heavens,
Him who gives the clouds their courses,
Him who rules through boundless ether,
Who directs the march of storm-winds.

“Ukko, thou O God above me,
Thou the father of creation,
Thou that speakest through the thunder,
Thou whose weapon is the lightning,
Thou whose voice is borne by ether,
Grant me now thy mighty fire-sword,
Give me here thy burning arrows,
Lightning arrows for my quiver,
Thus protect me from all danger,
Guard me from the wiles of witches,
Guide my feet from every evil,
Help me conquer the enchanters,
Help me drive them from the Northland;
Those that stand in front of battle,
Those that fill the ranks behind me,
Those around me, those above me,
Those beneath me, help me banish,
With their knives, and swords, and cross-bows,
With their spears of keenest temper,
With their tongues of evil magic;
Help me drive these Lapland wizards
To the deepest depths of ocean,
There to wrestle with Wellamo.”

Then the reckless Lemminkainen
Whistled loudly for his stallion,
Called the racer from the hurdles,
Called his brown steed from the pasture,
Threw the harness on the courser,
Hitched the fleet-foot to the snow-sledge,
Leaped upon the highest cross-bench,
Cracked his whip above the racer,
And the steed flies onward swiftly,
Bounds the sleigh upon its journey,
And the golden plain re-echoes;
Travels one day, then a second,
Travels all the next day northward,
Till the third day evening brings him
To a sorry Northland village,
On the dismal shores of Lapland.

Here the hero, Lemminkainen,
Drove along the lowest highway,
Through the streets along the border,
To a court-yard in the hamlet,
Asked one standing in the doorway:
“Is there one within this dwelling,
That can loose my stallion’s breastplate,
That can lift his heavy collar,
That these shafts can rightly lower?”

On the floor a babe was playing,
And the young child gave this answer:
“There is no one in this dwelling
That can loose thy stallion’s breastplate,
That can lift his heavy collar,
That the shafts can rightly lower.”

Lemminkainen, not discouraged,
Whips his racer to a gallop,
Rushes forward through the village,
On the middle of the highways,
To the court-yard in the centre,
Asks one standing in the threshold,
Leaning on the penthouse door-posts:
“Is there any one here dwelling
That can slip my stallion’s bridle,
That can loose his leathern breast-straps,
That can tend my royal racer?”

From the fire-place spake a wizard,
From her bench the witch made answer:
“Thou canst find one in this dwelling,
That can slip thy courser’s bridle,
That can loose his heavy breastplate,
That can tend thy royal racer.
There are here a thousand heroes
That can make thee hasten homeward,
That can give thee fleet-foot stallions,
That can chase thee to thy country,
Reckless rascal and magician,
To thy home and fellow minstrels,
To the uplands of thy father,
To the cabins of thy mother,
To the work-bench of thy brother,
To the dairy or thy sister,
Ere the evening star has risen,
Ere the sun retires to slumber.”

Lemminkainen, little fearing,
Gives this answer to the wizard:
“I should slay thee for thy pertness,
That thy clatter might be silenced.”

Then he whipped his fiery charger,
And the steed flew onward swiftly,
On the upper of the highways,
To the court-yard on the summit.

When the reckless Lemminkainen
Had approached the upper court-yard,
Uttered he the words that follow:
“O thou Hisi, stuff this watch-dog,
Lempo, stuff his throat and nostrils,
Close the mouth of this wild barker,
Bridle well the vicious canine,
That the watcher may be silent
While the hero passes by him.”

Then he stepped within the court-room,
With his whip he struck the flooring,
From the floor arose a vapor,
In the fog appeared a pigmy,
Who unhitched the royal racer,
From his back removed the harness,
Gave the weary steed attention.
Then the hero, Lemminkainen,
Carefully advanced and listened.
No one saw the strange magician,
No one heard his cautious footsteps;
Heard he songs within the dwelling,
Through the moss-stuffed chinks heard voices.
Through the walls he beard them singing,
Through the doors the peals of laughter.

Then he spied within the court-rooms,
Lurking slyly in the hall-ways,
Found the court-rooms filled with singers,
By the walls were players seated,
Near the doors the wise men hovered,
Skilful ones upon the benches,
Near the fires the wicked wizards;
All were singing songs of Lapland,
Singing songs of evil Hisi.

Now the minstrel, Lemminkainen,
Changes both his form and stature,
Passes through the inner door-ways,
Enters he the spacious court-hall,
And these words the hero utters:
“Fine the singing quickly ending,
Good the song that quickly ceases;
Better far to keep thy wisdom
Than to sing it on the house-tops.”

Comes the hostess of Pohyola,
Fleetly rushing through the door-way,
To the centre of the court-room,
And addresses thus the stranger:
Formerly a dog lay watching,
Was a cur of iron-color,
Fond of flesh, a bone-devourer,
Loved to lick the blood of strangers.
Who then art thou of the heroes,
Who of all the host of heroes,
That thou art within my court-rooms,
That thou comest to my dwelling,
Was not seen without my portals,
Was not scented by my watch-dogs?
Spake the reckless Lemminkainen:
“Do not think that I come hither
Having neither wit nor wisdom,
Having neither art nor power,
Wanting in ancestral knowledge,
Lacking prudence of the fathers,
That thy watch-dogs may devour me.

“My devoted mother washed me,
When a frail and tender baby,
Three times in the nights of summer,
Nine times in the nights of autumn,
That upon my journeys northward
I might sing the ancient wisdom,
Thus protect myself from danger;
When at home I sing as wisely
As the minstrels of thy hamlet.”

Then the singer, Lemminkainen,
Ancient hero, Kaukomieli,
Quick began his incantations,
Straightway sang the songs of witchcraft,
From his fur-robe darts the lightning,
Flames outshooting from his eye-balls,
From the magic of his singing
From his wonderful enchantment.
Sang the very best of singers
To the very worst of minstrels,
Filled their mouths with dust and ashes,
Piled the rocks upon their shoulders,
Stilled the best of Lapland witches,
Stilled the sorcerers and wizards.
Then he banished all their heroes,
Banished all their proudest minstrels,
This one hither, that one thither,
To the lowlands poor in verdure,
To the unproductive uplands,
To the oceans wanting whiting,
To the waterfalls of Rutya,
To the whirlpool hot and flaming,
To the waters decked with sea-foam,
Into fires and boiling waters,
Into everlasting torment.

Then the hero, Lemminkainen,
Sang the foemen with their broadswords?
Sang the heroes with their weapons,
Sang the eldest, sang the youngest,
Sang the middle-aged, enchanted;
Only one he left his senses,
He a poor, defenseless shepherd,
Old and sightless, halt and wretched,
And the old man’s name was Nasshut.
Spake the miserable shepherd:
“Thou hast old and young enchanted,
Thou hast banished all our heroes,
Why hast spared this wretched shepherd?”
This is Lemminkainen’s answer:
“Therefore have I not bewitched thee:
Thou art old, and blind, and wretched
Feeble-minded thou, and harmless,
Loathsome now without my magic.
Thou didst, in thy better life-time,
When a shepherd filled with malice,
Ruin all thy mother’s berries,
Make thy sister, too unworthy,
Ruin all thy brother’s cattle,
Drive to death thy father’s stallions,
Through the marshes, o’er the meadows,
Through the lowlands, o’er the mountains,
Heeding not thy mother’s counsel.”

Thereupon the wretched Nasshut,
Angry grew and swore for vengeance,
Straightway limping through the door-way,
Hobbled on beyond the court-yard,
O’er the meadow-lands and pastures,
To the river of the death-land,
To the holy stream and whirlpool,
To the kingdom of Tuoni,
To the islands of Manala;
Waited there for Kaukomieli,
Listened long for Lemminkainen,
Thinking he must pass this river
On his journey to his country,
On. the highway to the islands,
From the upper shores of Pohya,
From the dreary Sariola.

RUNE XIII.
LEMMINIKAINEN’S SECOND WOOING.

Spake the ancient Lemminkainen
To the hostess of Pohyola:
“Give to me thy lovely daughter,
Bring me now thy winsome maiden,
Bring the best of Lapland virgins,
Fairest virgin of the Northland.”

Louhi, hostess of Pohyola,
Answered thus the wild magician:
“I shall never give my daughter,
Never give my fairest maiden,
Not the best one, nor the worst one,
Not the largest, nor the smallest;
Thou hast now one wife-companion,
Thou has taken hence one hostess,
Carried off the fair Kyllikki.”

This is Lemminkainen’s answer:
To my home I took Kyllikki,
To my cottage on the island,
To my entry-gates and kindred;
Now I wish a better hostess,
Straightway bring thy fairest daughter,
Worthiest of all thy virgins,
Fairest maid with sable tresses.”
Spake the hostess of Pohyola:
“Never will I give my daughter
To a hero false and worthless,
To a minstrel vain and evil;
Therefore, pray thou for my maiden,
Therefore, woo the sweet-faced flower,
When thou bringest me the wild-moose
From the Hisi fields and forests.”

Then the artful Lemminkainen
Deftly whittled out his javelins,
Quickly made his leathern bow-string,
And prepared his bow and arrows,
And soliloquized as follows:
“Now my javelins are made ready,
All my arrows too are ready,
And my oaken cross-bow bended,
But my snow-shoes are not builded,
Who will make me worthy snow-shoes?”

Lemminkainen, grave and thoughtful,
Long reflected, well considered,
Where the snow-shoes could be fashioned,
Who the artist that could make them;
Hastened to the Kauppi-smithy,
To the smithy of Lylikki,
Thus addressed the snow-shoe artist:
“O thou skilful Woyalander,
Kauppi, ablest smith of Lapland,
Make me quick two worthy snow-shoes,
Smooth them well and make them hardy,
That in Tapio the wild-moose,
Roaming through the Hisi-forests,
I may catch and bring to Louhi,
As a dowry for her daughter.”

Then Lylikki thus made answer,
Kauppi gave this prompt decision:
“Lemminkainen, reckless minstrel,
Thou wilt hunt in vain the wild-moose,
Thou wilt catch but pain and torture,
In the Hisi fens and forests.”

Little heeding, Lemminkainen
Spake these measures to Lylikki
“Make for me the worthy snow-shoes,
Quickly work and make them ready;
Go I will and catch the blue-moose
Where in Tapio it browses,
In the Hisi woods and snow-fields.”

Then Lylikki, snow-shoe-maker,
Ancient Kauppi, master artist,
Whittled in the fall his show-shoes,
Smoothed them in the winter evenings,
One day working on the runners,
All the next day making stick-rings,
Till at last the shoes were finished,
And the workmanship was perfect.
Then he fastened well the shoe-straps,
Smooth as adder’s skin the woodwork,
Soft as fox-fur were the stick-rings;
Oiled he well his wondrous snow-shoes
With the tallow of the reindeer;
When he thus soliloquizes,
These the accents of Lylikki:
“Is there any youth in Lapland,
Any in this generation,
That can travel in these snow-shoes,
That can move the lower sections?”

Spake the reckless Lemminkainen,
Full of hope, and life, and vigor:
Surely there is one in Lapland.
In this rising generation,
That can travel in these snow-shoes,
That the right and left can manage.”

To his back he tied the quiver,
Placed the bow upon his shoulder,
With both hands he grasped his snow-cane,
Speaking meanwhile words as follow:
“There is nothing in the woodlands,
Nothing in the world of Ukko,
Nothing underneath the heavens,
In the uplands, in the lowlands,
Nothing in the snow-fields running,
Not a fleet deer of the forest,
That could not be overtaken
With the snow-shoes of Lylikki,
With the strides of Lemminkainen.”

Wicked Hisi heard these measures,
Juntas listened to their echoes;
Straightway Hisi called the wild-moose,
Juutas fashioned soon a reindeer,
And the head was made of punk-wood,
Horns of naked willow branches,
Feet were furnished by the rushes,
And the legs, by reeds aquatic,
Veins were made of withered grasses,
Eyes, from daisies of the meadows,
Ears were formed of water-flowers,
And the skin of tawny fir-bark,
Out of sappy wood, the muscles,
Fair and fleet, the magic reindeer.

Juutas thus instructs the wild-moose,
These the words of wicked Hisi:
Flee away, thou moose of Juutas,
Flee away, thou Hisi-reindeer,
Like the winds, thou rapid courser,
To the snow-homes of the ranger,
To the ridges of the mountains,
To the snow-capped hills of Lapland,
That thy hunter may be worn out,
Thy pursuer be tormented,
Lemminkainen be exhausted.”

Thereupon the Hisi-reindeer,
Juutas-moose with branching antlers,
Fleetly ran through fen and forest,
Over Lapland’s hills and valleys,
Through the open fields and court-yards,
Through the penthouse doors and gate-ways,
Turning over tubs of water,
Threw the kettles from the fire-pole,
And upset the dishes cooking.
Then arose a fearful uproar,
In the court-yards of Pohyola,
Lapland-dogs began their barking,
Lapland-children cried in terror,
Lapland-women roared with laughter,
And the Lapland-heroes shouted.

Fleetly followed Lemminkainen,
Followed fast, and followed faster,
Hastened on behind the wild-moose,
Over swamps and through the woodlands,
Over snow-fields vast and pathless,
Over high uprising mountains,
Fire out-shooting from his runners,
Smoke arising from his snow-cane:
Could not hear the wild-moose bounding,
Could not sight the flying fleet-foot;
Glided on through field and forest,
Glided over lakes and rivers,
Over lands beyond the smooth-sea,
Through the desert plains of Hisi,
Glided o’er the plains of Kalma,
Through the kingdom of Tuoni,
To the end of Kalma’s empire,
Where the jaws of Death stand open,
Where the head of Kalma lowers,
Ready to devour the stranger,
To devour wild Lemminkainen;
But Tuoni cannot reach him,
Kalma cannot overtake him.

Distant woods are yet untraveled,
Far away a woodland corner
Stands unsearched by Kaukomieli,
In the North’s extensive, borders,
In the realm of dreary Lapland.
Now the hero, on his snow-shoes,
Hastens to the distant woodlands,
There to hunt the moose of Piru.
As he nears the woodland corner,
There he bears a frightful uproar,
From the Northland’s distant borders,
From the dreary fields of Lapland,
Hears the dogs as they are barking,
Hears the children loudly screaming,
Hears the laughter or the women,
Hears the shouting of the heroes.
Thereupon wild Lemminkainen
Hastens forward on his snow-shoes,
To the place where dogs are barking,
To the distant woods of Lapland.

When the reckless Kaukomieli
Had approached this Hisi corner,
Straightway he began to question:
“Why this laughter or the women,
Why the screaming of the children,
Why the shouting of the heroes,
Why this barking of the watch-dogs?
This reply was promptly given:
“This the reason for this uproar,
Women laughing, children screaming,
Heroes shouting, watch-dogs barking
Hisi’s moose came running hither,
Hither came the Piru-Reindeer,
Hither came with hoofs of silver,
Through the open fields and court-yards,
Through the penthouse doors and gate-ways,
Turning over tubs or water,
Threw the kettles from the fire-pole,
And upset the dishes cooking.”

Then the hero, Lemminkainen,
Straightway summoned all his courage,
Pushed ahead his mighty snow-shoes,
Swift as adders in the stubble,
Levelled bushes in the marshes,
Like the swift and fiery serpents,
Spake these words of magic import,
Keeping balance with his snow-staff:
Come thou might of Lapland heroes,
Bring to me the moose of Juutas;
Come thou strength of Lapland-women,
And prepare the boiling caldron;
Come, thou might of Lapland children,
Bring together fire and fuel;
Come, thou strength of Lapland-kettles,
Help to boil the Hisi wild-moose.”

Then with mighty force and courage,
Lemminkainen hastened onward,
Striking backward, shooting forward;
With a long sweep of his snow-shoe,
Disappeared from view the hero;
With the second, shooting further,
Was the hunter out of hearing,
With the third the hero glided
On the shoulders of the wild-moose;
Took a pole of stoutest oak-wood,
Took some bark-strings from the willow,
Wherewithal to bind the moose-deer,
Bind him to his oaken hurdle.
To the moose he spake as follows:
“Here remain, thou moose of Juutas
Skip about, my bounding courser,
In my hurdle jump and frolic,
Captive from the fields of Piru,
From the Hisi glens and mountains.”

Then he stroked the captured wild-moose,
Patted him upon his forehead,
Spake again in measured accents:
“I would like awhile to linger,
I would love to rest a moment
In the cottage of my maiden,
With my virgin, young and lovely.”

Then the Hisi-moose grew angry,
Stamped his feet and shook his antlers,
Spake these words to Lemminkainen:
“Surely Lempo soon will got thee,
Shouldst thou sit beside the maiden,
Shouldst thou linger by the virgin.”

Now the wild-moose stamps and rushes,
Tears in two the bands of willow,
Breaks the oak-wood pole in pieces,
And upturns the hunter’s hurdle,
Quickly leaping from his captor,
Bounds away with strength of freedom,
Over hills and over lowlands,
Over swamps and over snow-fields,
Over mountains clothed in heather,
That the eye may not behold him,
Nor the hero’s ear detect him.

Thereupon the mighty hunter
Angry grows, and much disheartened,
Starts again the moose to capture,
Gliding off behind the courser.
With his might he plunges forward;
At the instep breaks his snow-shoe,
Breaks the runners into fragments,
On the mountings breaks his javelins,
In the centre breaks his snow-staff,
And the moose bounds on before him,
Through the Hisi-woods and snow-fields,
Out of reach of Lemminkainen.

Then the reckless Kaukomieli
Looked with bended head, ill-humored,
One by one upon the fragments,
Speaking words of ancient wisdom:
“Northland hunters, never, never,
Go defiant to thy forests,
In the Hisi vales and mountains,
There to hunt the moose of Juutas,
Like this senseless, reckless hero;
I have wrecked my magic snow-shoes,
Ruined too my useful snow-staff,
And my javelins I have broken,
While the wild-moose runs in safety
Through the Hisi fields and forests.”

RUNE XIV.
DEATH OF LEMMINKAINEN.

Lemminkainen, much disheartened,
Deeply thought and long considered,
What to do, what course to follow,
Whether best to leave the wild-moose
In the fastnesses of Hisi,
And return to Kalevala,
Or a third time hunt the ranger,
Hoping thus to bring him captive,
Thus return at last a victor
To the forest home of Louhi,
To the joy of all her daughters,
To the wood-nymph’s happy fireside.

Taking courage Lemminkainen
Spake these words in supplication:
“Ukko, thou O God above me,
Thou Creator of the heavens,
Put my snow-shoes well in order,
And endow them both with swiftness,
That I rapidly may journey
Over marshes, over snow-fields,
Over lowlands, over highlands,
Through the realms of wicked Hisi,
Through the distant plains of Lapland,
Through the paths of Lempo’s wild-moose,
To the forest hills of Juutas.
To the snow-fields shall I journey,
Leave the heroes to the woodlands,
On the way to Tapiola,
Into Tapio’s wild dwellings.

“Greeting bring I to the mountains,
Greeting to the vales and uplands,
Greet ye, heights with forests covered,
Greet ye, ever-verdant fir-trees,
Greet ye, groves of whitened aspen,
Greetings bring to those that greet you,
Fields, and streams, and woods of Lapland.
Bring me favor, mountain-woodlands,
Lapland-deserts, show me kindness,
Mighty Tapio, be gracious,
Let me wander through thy forests,
Let me glide along thy rivers,
Let this hunter search thy snow-fields,
Where the wild-moose herds in numbers
Where the bounding reindeer lingers.

“O Nyrikki, mountain hero,
Son of Tapio of forests,
Hero with the scarlet head-gear,
Notches make along the pathway,
Landmarks upward to the mountains,
That this hunter may not wander,
May not fall, and falling perish
In the snow-fields of thy kingdom,
Hunting for the moose of Hisi,
Dowry for the pride of Northland.

“Mistress of the woods, Mielikki,
Forest-mother, formed in beauty,
Let thy gold flow out abundant,
Let thy silver onward wander,
For the hero that is seeking
For the wild-moose of thy kingdom;
Bring me here thy keys of silver,
From the golden girdle round thee;
Open Tapio’s rich chambers,
And unlock the forest fortress,
While I here await the booty,
While I hunt the moose of Lempo.

“Should this service be too menial
Give the order to thy servants,
Send at once thy servant-maidens,
And command it to thy people.
Thou wilt never seem a hostess,
If thou hast not in thy service,
Maidens ready by the hundreds,
Thousands that await thy bidding,
Who thy herds may watch and nurture,
Tend the game of thy dominions.

“Tall and slender forest-virgin,
Tapio’s beloved daughter,
Blow thou now thy honey flute-notes,
Play upon thy forest-whistle,
For the hearing of thy mistress,
For thy charming woodland-mistress,
Make her hear thy sweet-toned playing,
That she may arise from slumber.
Should thy mistress not awaken
At the calling of thy flute-notes,
Play again, and play unceasing,
Make the golden tongue re-echo.”

Wild and daring Lemminkainen
Steadfast prays upon his journey,
Calling on the gods for succor,
Hastens off through fields and moorlands,
Passes on through cruel brush-wood,
To the colliery of Hisi,
To the burning fields of Lempo;
Glided one day, then a second,
Glided all the next day onward,
Till he came to Big-stone mountain,
Climbed upon its rocky summit,
Turned his glances to the north-west,
Toward the Northland moors and marshes;
There appeared the Tapio-mansion.
All the doors were golden-colored,
Shining in the gleam of sunlight
Through the thickets on the mountains,
Through the distant fields of Northland.

Lemminkainen, much encouraged,
Hastens onward from his station
Through the lowlands, o’er the uplands,
Over snow-fields vast and vacant,
Under snow-robed firs and aspens,
Hastens forward, happy-hearted,
Quickly reaches Tapio’s court-yards,
Halts without at Tapio’s windows,
Slyly looks into her mansion,
Spies within some kindly women,
Forest-dames outstretched before him,
All are clad in scanty raiment,
Dressed in soiled and ragged linens.
Spake the stranger Lemminkainen:
“Wherefore sit ye, forest-mothers,
In your old and simple garments,
In your soiled and ragged linen?
Ye, forsooth! are too untidy,
Too unsightly your appearance
In your tattered gowns appareled.
When I lived within the forest,
There were then three mountain castles,
One of horn and one of ivory,
And the third of wood constructed;
In their walls were golden windows,
Six the windows in each castle,
Through these windows I discovered
All the host of Tapio’s mansion,
Saw its fair and stately hostess;
Saw great Tapio’s lovely daughter,
Saw Tellervo in her beauty,
With her train of charming maidens;
All were dressed in golden raiment,
Rustled all in gold and silver.
Then the forest’s queenly hostess,
Still the hostess of these woodlands,
On her arms wore golden bracelets,
Golden rings upon her fingers,
In her hair were sparkling, jewels,
On her bead were golden fillets,
In her ears were golden ear-rings,
On her neck a pearly necklace,
And her braidlets, silver-tinselled.

“Lovely hostess of the forest,
Metsola’s enchanting mistress,
Fling aside thine ugly straw-shoes,
Cast away the shoes of birch-bark,
Doff thy soiled and ragged linen,
Doff thy gown of shabby fabric,
Don the bright and festive raiment,
Don the gown of merry-making,
While I stay within thy borders,
While I seek my forest-booty,
Hunt the moose of evil Hisi.
Here my visit will be irksome,
Here thy guest will be ill-humored,
Waiting in thy fields and woodlands,
Hunting here the moose of Lempo,
Finding not the Hisi-ranger,
Shouldst thou give me no enjoyment,
Should I find no joy, nor respite.
Long the eve that gives no pleasure,
Long the day that brings no guerdon!

“Sable-bearded god of forests,
In thy hat and coat of ermine,
Robe thy trees in finest fibers,
Deck thy groves in richest fabrics,
Give the fir-trees shining silver,
Deck with gold the slender balsams,
Give the spruces copper belting,
And the pine-trees silver girdles,
Give the birches golden flowers,
Deck their stems with silver fret-work,
This their garb in former ages,
When the days and nights were brighter,
When the fir-trees shone like sunlight,
And the birches like the moonbeams;
Honey breathed throughout the forest,
Settled in the glens and highlands
Spices in the meadow-borders,
Oil out-pouring from the lowlands.

“Forest daughter, lovely virgin,
Golden maiden, fair Tulikki,
Second of the Tapio-daughters,
Drive the game within these borders,
To these far-extending snow-fields.
Should the reindeer be too sluggish,
Should the moose-deer move too slowly
Cut a birch-rod from the thicket,
Whip them hither in their beauty,
Drive the wild-moose to my hurdle,
Hither drive the long-sought booty
To the hunter who is watching,
Waiting in the Hisi-forests.

“When the game has started hither,
Keep them in the proper highway,
Hold thy magic hands before them,
Guard them well on either road-side,
That the elk may not escape thee,
May not dart adown some by-path.
Should, perchance, the moose-deer wander
Through some by-way of the forest,
Take him by the ears and antlers,
Hither lead the pride of Lempo.

“If the path be filled with brush-wood
Cast the brush-wood to the road-side;
If the branches cross his pathway,
Break the branches into fragments;
Should a fence of fir or alder
Cross the way that leads him hither.
Make an opening within it,
Open nine obstructing fences;
If the way be crossed by streamlets,
If the path be stopped by rivers,
Make a bridge of silken fabric,
Weaving webs of scarlet color,
Drive the deer-herd gently over,
Lead them gently o’er the waters,
O’er the rivers of thy forests,
O’er the streams of thy dominions.

“Thou, the host of Tapio’s mansion,
Gracious host of Tapiola,
Sable-bearded god of woodlands,
Golden lord of Northland forests,
Thou, O Tapio’s worthy hostess,
Queen of snowy woods, Mimerkki,
Ancient dame in sky-blue vesture,
Fenland-queen in scarlet ribbons,
Come I to exchange my silver,
To exchange my gold and silver;
Gold I have, as old as moonlight,
Silver of the age of sunshine,
In the first of years was gathered,
In the heat and pain of battle;
It will rust within my pouches,
Soon will wear away and perish,
If it be not used in trading.”

Long the hunter, Lemminkainen,
Glided through the fen and forest,
Sang his songs throughout the woodlands,
Through three mountain glens be sang them,
Sang the forest hostess friendly,
Sang he, also, Tapio friendly,
Friendly, all the forest virgins,
All of Metsola’s fair daughters.

Now they start the herds of Lempo,
Start the wild-moose from his shelter,
In the realms of evil Hisi,
Tapio’s highest mountain-region;
Now they drive the ranger homeward,
To the open courts of Piru,
To the hero that is waiting,
Hunting for the moose of Juutas.

When the herd had reached the castle,
Lemminkainen threw his lasso
O’er the antlers of the blue-moose,
Settled on the neck and shoulders
Of the mighty moose of Hisi.
Then the hunter, Kaukomieli,
Stroked his captive’s neck in safety,
For the moose was well-imprisoned.

Thereupon gay Lemminkainen
Filled with joyance spake as follows:
“Pride of forests, queen of woodlands,
Metsola’s enchanted hostess,
Lovely forest dame, Mielikki,
Mother-donor of the mountains,
Take the gold that I have promised,
Come and take away the silver;
Spread thy kerchief well before me,
Spread out here thy silken neck-wrap,
Underneath the golden treasure,
Underneath the shining silver,
that to earth it may not settle,
Scattered on the snows of winter.”

Then the hero went a victor
To the dwellings of Pohyola,
And addressed these words to Louhi:
“I have caught the moose of Hisi,
In the Metsola-dominions,
Give, O hostess, give thy daughter,
Give to me thy fairest virgin,
Bride of mine to be hereafter.”

Louhi, hostess of the Northland,
Gave this answer to the suitor:
“I will give to thee my daughter,
For thy wife my fairest maiden,
When for me thou’lt put a bridle
On the flaming horse of Hisi,
Rapid messenger of Lempo,
On the Hisi-plains and pastures.”

Nothing daunted, Lemminkainen
Hastened forward to accomplish
Louhi’s second test of heroes,
On the cultivated lowlands,
On the sacred fields and forests.
Everywhere he sought the racer,
Sought the fire-expiring stallion,
Fire out-shooting from his nostrils.
Lemminkainen, fearless hunter,
Bearing in his belt his bridle,
On his shoulders, reins and halter,
Sought one day, and then a second,
Finally, upon the third day,
Went he to the Hisi-mountain,
Climbed, and struggled to the summit;
To the east he turned his glances,
Cast his eyes upon the sunrise,
There beheld the flaming courser,
On the heath among the far-trees.
Lempo’s fire-expiring stallion
Fire and mingled smoke, out-shooting
From his mouth, and eyes, and nostrils.

Spake the daring Lemminkainen,
This the hero’s supplication:
“Ukko, thou O God above me,
Thou that rulest all the storm-clouds,
Open thou the vault of heaven,
Open windows through the ether,
Let the icy rain come falling,
Lot the heavy hailstones shower
On the flaming horse of Hisi,
On the fire-expiring stallion.”

Ukko, the benign Creator,
Heard the prayer of Lemminkainen,
Broke apart the dome of heaven,
Rent the heights of heaven asunder,
Sent the iron-hail in showers,
Smaller than the heads of horses,
Larger than the heads of heroes,
On the flaming steed of Lempo,
On the fire-expiring stallion,
On the terror of the Northland.

Lemminkainen, drawing nearer,
Looked with care upon the courser,
Then he spake the words that follow:
“Wonder-steed of mighty Hisi,
Flaming horse of Lempo’s mountain,
Bring thy mouth of gold, assenting,
Gently place thy head of silver
In this bright and golden halter,
In this silver-mounted bridle.
I shall never harshly treat thee,
Never make thee fly too fleetly,
On the way to Sariola,
On the tracks of long duration,
To the hostess of Pohyola,
To her magic courts and stables,
Will not lash thee on thy journey;
I shall lead thee gently forward,
Drive thee with the reins of kindness,
Cover thee with silken blankets.”

Then the fire-haired steed of Juutas,
Flaming horse of mighty Hisi,
Put his bead of shining silver,
In the bright and golden bead-stall,
In the silver-mounted bridle.
Thus the hero, Lemminkainen,
Easy bridles Lempo’s stallion,
Flaming horse of evil Piru;
Lays the bits within his fire-mouth,
On his silver head, the halter,
Mounts the fire-expiring courser,
Brandishes his whip of willow,
Hastens forward on his journey,
Bounding o’er the hills and mountains,
Dashing through the valleys northward,
O’er the snow-capped hills of Lapland,
To the courts of Sariola.

Then the hero, quick dismounting,
Stepped within the court of Louhi,
Thus addressed the Northland hostess:
“I have bridled Lempo’s fire-horse,
I have caught the Hisi-racer,
Caught the fire-expiring stallion,
In the Piru plains and pastures,
Ridden him within thy borders;
I have caught the moose of Lempo,
I have done what thou demandest;
Give, I pray thee, now thy daughter,
Give to me thy fairest maiden,
Bride of mine to be forever.”

Louhi, hostess of Pohyola,
Made this answer to the suitor:
“I will only give my daughter,
Give to thee my fairest virgin,
Bride of thine to be forever,
When for me the swan thou killest
In the river of Tuoni,
Swimming in the black death-river,
In the sacred stream and whirlpool;
Thou canst try one cross-bow only,
But one arrow from thy quiver.”

Then the reckless Lemminkainen,
Handsome hero, Kaukomieli,
Braved the third test of the hero,
Started out to hunt the wild-swan,
Hunt the long-necked, graceful swimmer,
In Tuoni’s coal-black river,
In Manala’s lower regions.
Quick the daring hunter journeyed,
Hastened off with fearless footsteps,
To the river of Tuoni,
To the sacred stream and whirlpool,
With his bow upon his shoulder,
With his quiver and one arrow.

Nasshut, blind and crippled shepherd,
Wretched shepherd of Pohyola,
Stood beside the death-land river,
Near the sacred stream and whirlpool,
Guarding Tuonela’s waters,
Waiting there for Lemminkainen,
Listening there for Kaukomieli,
Waiting long the hero’s coming.
Finally he hears the footsteps
Of the hero on his journey,
Hears the tread of Lemminkainen,
As he journeys nearer, nearer,
To the river of Tuoni,
To the cataract of death-land,
To the sacred stream and whirlpool.
Quick the wretched shepherd, Nasshut,
From the death-stream sends a serpent,
Like an arrow from a cross-bow,
To the heart of Lemminkainen,
Through the vitals of the hero.

Lemminkainen, little conscious,
Hardly knew that be was injured,
Spake these measures as he perished.
“Ah! unworthy is my conduct,
Ah! unwisely have I acted,
That I did not heed my mother,
Did not take her goodly counsel,
Did not learn her words of magic.
Oh I for three words with my mother,
How to live, and bow to suffer,
In this time of dire misfortune,
How to bear the stings of serpents,
Tortures of the reed of waters,
From the stream of Tuonela!

“Ancient mother who hast borne me,
Who hast trained me from my childhood,
Learn, I pray thee, where I linger,
Where alas! thy son is lying,
Where thy reckless hero suffers.
Come, I pray thee, faithful mother,
Come thou quickly, thou art needed,
Come deliver me from torture,
From the death-jaws of Tuoni,
From the sacred stream and whirlpool.”

Northland’s old and wretched shepherd,
Nasshut, the despised protector
Of the flocks of Sariola,
Throws the dying Lemminkainen,
Throws the hero of the islands,
Into Tuonela’s river,
To the blackest stream of death-land,
To the worst of fatal whirlpools.
Lemminkainen, wild and daring,
Helpless falls upon the waters,
Floating down the coal-black current,
Through the cataract and rapids
To the tombs of Tuonela.

There the blood-stained son of death-land,
There Tuoni’s son and hero,
Cuts in pieces Lemminkainen,
Chops him with his mighty hatchet,
Till the sharpened axe strikes flint-sparks
From the rocks within his chamber,
Chops the hero into fragments,
Into five unequal portions,
Throws each portion to Tuoni,
In Manala’s lowest kingdom,
Speaks these words when he has ended:
“Swim thou there, wild Lemminkainen,
Flow thou onward in this river,
Hunt forever in these waters,
With thy cross-bow and thine arrow,
Shoot the swan within this empire,
Shoot our water-birds in welcome!”

Thus the hero, Lemminkainen,
Thus the handsome Kaukomieli,
The untiring suitor, dieth
In the river of Tuoni,
In the death-realm of Manala.

RUNE XV.
LEMMINKAINEN’S RESTORATION.

Lemminkainen’s aged mother
Anxious roams about the islands,
Anxious wonders in her chambers,
What the fate of Lemminkainen,
Why her son so long has tarried;
Thinks that something ill has happened
To her hero in Pohyola.
Sad, indeed, the mother’s anguish,
As in vain she waits his coming,
As in vain she asks the question,
Where her daring son is roaming,
Whether to the fir-tree mountain,
Whether to the distant heath-land,
Or upon the broad-sea’s ridges,
On the floods and rolling waters,
To the war’s contending armies,
To the heat and din of battle,
Steeped in blood of valiant heroes,
Evidence of fatal warfare.

Daily does the wife Kyllikki
Look about her vacant chamber,
In the home of Lemminkainen,
At the court of Kaukomieli;
Looks at evening, looks at morning,
Looks, perchance, upon his hair-brush,
Sees alas! the blood-drops oozing,
Oozing from the golden bristles,
And the blood-drops, scarlet-colored.

Then the beauteous wife, Kyllikki,
Spake these words in deeps of anguish:
“Dead or wounded is my husband,
Or at best is filled with trouble,
Lost perhaps in Northland forests,
In some glen unknown to heroes,
Since alas! the blood is flowing
From the brush of Lemminkainen,
Red drops oozing from the bristles.”

Thereupon the anxious mother
Looks upon the bleeding hair-brush
And begins this wail of anguish:
“Woe is me, my life hard-fated,
Woe is me, all joy departed!
For alas! my son and hero,
Valiant hero of the islands,
Son of trouble and misfortune!
Some sad fate has overtaken
My ill-fated Lemminkainen!
Blood is flowing from his hair-brush,
Oozing from its golden bristles,
And the drops are scarlet-colored.”

Quick her garment’s hem she clutches,
On her arm she throws her long-robes,
Fleetly flies upon her journey;
With her might she hastens northward,
Mountains tremble from her footsteps,
Valleys rise and heights are lowered,
Highlands soon become as lowlands,
All the hills and valleys levelled.
Soon she gains the Northland village,
Quickly asks about her hero,
These the words the mother utters:
“O thou hostess of Pohyola,
Where hast thou my Lemminkainen?
Tell me of my son and hero!”

Louhi, hostess of the Northland,
Gives this answer to the mother:
“Nothing know I of thy hero,
Of the hero of the islands;
Where thy son may be I know not,
Cannot lend the information;
Once I gave thy son a courser,
Hitched the racer to his snow-sledge,
This the last of Lemminkainen;
May perchance be drowned in Wuhne,
Frozen In the icy ocean,
Fallen prey to wolves in hunger,
In a bear’s den may have perished.”
Lemminkainen’s mother answers:
“Thou art only speaking falsehoods,
Northland wolves cannot devour us,
Nor the bears kill Kaukomieli;
He can slay the wolves of Pohya
With the fingers of his left hand;
Bears of Northland he would silence
With the magic of his singing.

“Hostess of Pohyola, tell me
Whither thou hast sent my hero;
I shall burst thy many garners,
Shall destroy the magic Sampo,
If thou dost not tell me truly
Where to find my Lemminkainen.”
Spake the hostess of Pohyola:
“I have well thy hero treated,
Well my court has entertained him,
Gave him of my rarest viands,
Fed him at my well-filled tables,
Placed him in a boat of copper,
Thus to float adown the current,
This the last of Lemminkainen;
Cannot tell where he has wandered.
Whether in the foam of waters,
Whether in the boiling torrent,
Whether in the drowning whirlpool.”

Lemminkainen’s mother answers:
Thou again art speaking falsely;
Tell me now the truth I pray thee,
Make an end of thy deception,
Where is now my Lemminkainen,
Whither hast thou sent my hero,
Young and daring son of Kalew?
If a third time thou deceivest,
I will send thee plagues, unnumbered,
I will send thee fell destruction,
Certain death will overtake thee.”
Spake the hostess of Pohyola:
“This the third time that I answer,
This the truth that I shall tell thee:
I have sent the Kalew-hero
To the Hisi-fields and forests,
There to hunt the moose of Lempo;
Sent him then to catch the fire-horse,
Catch the fire-expiring stallion,
On the distant plains of Juutas,
In the realm of cruel Hisi.
Then I sent him to the Death-stream,
In the kingdom of Tuoni,
With his bow and but one arrow,
There to shoot the swan as dowry
For my best and fairest daughter;
Have not heard about thy hero
Since he left for Tuonela;
May in misery have fallen,
May have perished in Manala;
Has not come to ask my daughter,
Has not come to woo the maiden,
Since he left to hunt the death-swan.”

Now the mother seeks her lost one,
For her son she weeps and trembles,
Like the wolf she bounds through fenlands,
Like the bear, through forest thickets,
Like the wild-boar, through the marshes,
Like the hare, along the sea-coast,
To the sea-point, like the hedgehog
Like the wild-duck swims the waters,
Casts the rubbish from her pathway,
Tramples down opposing brush-wood,
Stops at nothing in her journey
Seeks a long time for her hero,
Seeks, and seeks, and does not find him.

Now she asks the trees the question,
And the forest gives this answer:
“We have care enough already,
Cannot think about thy matters;
Cruel fates have we to battle,
Pitiful our own misfortunes!
We are felled and chopped in pieces,
Cut in blocks for hero-fancy,
We are burned to death as fuel,
No one cares how much we suffer.”

Now again the mother wanders,
Seeks again her long-lost hero,
Seeks, and seeks, and does not find him.
Paths arise and come to meet her,
And she questions thus the pathways:
“Paths of hope that God has fashioned,
Have ye seen my Lemminkainen,
Has my son and golden hero
Travelled through thy many kingdoms?”
Sad, the many pathways answer:
“We ourselves have cares sufficient,
Cannot watch thy son and hero,
Wretched are the lives of pathways,
Deep indeed our own misfortunes;
We are trodden by, the red-deer,
By the wolves, and bears, and roebucks,
Driven o’er by heavy cart-wheels,
By the feet of dogs are trodden,
Trodden under foot of heroes,
Foot-paths for contending armies.”

Seeks again the frantic mother,
Seeks her long-lost son and hero,
Seeks, and seeks, and does not find him;
Finds the Moon within her orbit,
Asks the Moon in pleading measures:
“Golden Moon, whom God has stationed
In the heavens, the Sun’s companion,
Hast thou seen my Kaukomieli,
Hast thou seen my silver apple,
Anywhere in thy dominions?”
Thus the golden Moon makes answer:
“I have trouble all-sufficient,
Cannot watch thy daring hero;
Long the journey I must travel,
Sad the fate to me befallen,
Pitiful mine own misfortunes,
All alone the nights to wander,
Shine alone without a respite,
In the winter ever watching,
In the summer sink and perish.”

Still the mother seeks, and wanders,
Seeks, and does not find her hero,
Sees the Sun in the horizon,
And the mother thus entreats him:
Silver Sun, whom God has fashioned,
Thou that giveth warmth and comfort,
Hast thou lately seen my hero,
Hast thou seen my Lemminkainen,
Wandering in thy dominions?”
Thus the Sun in kindness answers:
“Surely has thy hero perished,
To ingratitude a victim;
Lemminkainen died and vanished
In Tuoni’s fatal river,
In the waters of Manala,
In the sacred stream and whirlpool,
In the cataract and rapids,
Sank within the drowning current
To the realm of Tuonela,
To Manala’s lower regions.”

Lemminkainen’s mother weeping,
Wailing in the deeps of anguish,
Mourns the fate of Kaukomieli,
Hastens to the Northland smithy,
To the forge of Ilmarinen,
These the words the mother utters:
“Ilmarinen, metal-artist,
Thou that long ago wert forging,
Forging earth a concave cover,
Yesterday wert forging wonders,
Forge thou now, immortal blacksmith,
Forge a rake with shaft of copper,
Forge the teeth of strongest metal,
Teeth in length a hundred fathoms,
And five hundred long the handle.”

Ilmarinen does as bidden,
Makes the rake in full perfection.

Lemminkainen’s anxious mother
Takes the magic rake and hastens
To the river of Tuoni,
Praying to the Sun as follows:
“Thou, O Sun, by God created,
Thou that shinest on thy Maker,
Shine for me in heat of magic,
Give me warmth, and strength, and courage,
Shine a third time full of power,
Lull to sleep the wicked people,
Still the people of Manala,
Quiet all Tuoni’s empire.”

Thereupon the sun of Ukko,
Dearest child of the Creator,
Flying through the groves of Northland,
Sitting on a curving birch-tree,
Shines a little while in ardor,
Shines again in greater fervor,
Shines a third time full of power,
Lulls to sleep the wicked people
In the Manala home and kingdom,
Still the heroes with their broadswords,
Makes the lancers halt and totter,
Stills the stoutest of the spearmen,
Quiets Tuoni’s ghastly empire.
Now the Sun retires in magic,
Hovers here and there a moment
Over Tuoni’s hapless sleepers,
Hastens upward to his station,
To his Jumala home and kingdom.

Lemminkainen’s faithful mother
Takes the rake of magic metals,
Rakes the Tuoni river bottoms,
Rakes the cataract and whirlpool,
Rakes the swift and boiling current
Of the sacred stream of death-land,
In the Manala home and kingdom.
Searching for her long-lost hero,
Rakes a long time, finding nothing;
Now she wades the river deeper,
To her belt in mud and water,
Deeper, deeper, rakes the death-stream,
Rakes the river’s deepest caverns,
Raking up and down the current,
Till at last she finds his tunic,
Heavy-hearted, finds his jacket;
Rakes again and rakes unceasing,
Finds the hero’s shoes and stockings,
Sorely troubled, finds these relies;
Now she wades the river deeper,
Rakes the Manala shoals and shallows,
Rakes the deeps at every angle;
As she draws the rake the third time
From the Tuoni shores and waters,
In the rake she finds the body
Of her long-lost Lemminkainen,
In the metal teeth entangled,
In the rake with copper handle.

Thus the reckless Lemminkainen,
Thus the son of Kalevala,
Was recovered from the bottom
Of the Manala lake and river.
There were wanting many fragments,
Half the head, a hand, a fore-arm,
Many other smaller portions,
Life, above all else, was missing.
Then the mother, well reflecting,
Spake these words in bitter weeping:
“From these fragments, with my magic,
I will bring to life my hero.”

Hearing this, the raven answered,
Spake these measures to the mother:
“There is not in these a hero,
Thou canst not revive these fragments;
Eels have fed upon his body,
On his eyes have fed the whiting;
Cast the dead upon the waters,
On the streams of Tuonela,
Let him there become a walrus,
Or a seal, or whale, or porpoise.”

Lemminkainen’s mother does not
Cast the dead upon the waters,
On the streams of Tuonela,
She again with hope and courage,
Rakes the river lengthwise, crosswise,
Through the Manala pools and caverns,
Rakes up half the head, a fore-arm,
Finds a hand and half the back-bone,
Many other smaller portions;
Shapes her son from all the fragments,
Shapes anew her Lemminkainen,
Flesh to flesh with skill she places,
Gives the bones their proper stations,
Binds one member to the other,
Joins the ends of severed vessels,
Counts the threads of all the venules,
Knits the parts in apposition;
Then this prayer the mother offers:

“Suonetar, thou slender virgin,
Goddess of the veins of heroes,
Skilful spinner of the vessels,
With thy slender, silver spindle,
With thy spinning-wheel of copper,
Set in frame of molten silver,
Come thou hither, thou art needed;
Bring the instruments for mending,
Firmly knit the veins together,
At the end join well the venules,
In the wounds that still are open,
In the members that are injured.

“Should this aid be inefficient;
There is living in the ether,
In a boat enriched with silver,
In a copper boat, a maiden,
That can bring to thee assistance.
Come, O maiden, from the ether,
Virgin from the belt of heaven,
Row throughout these veins, O maiden,
Row through all these lifeless members,
Through the channels of the long-bones,
Row through every form of tissue.
Set the vessels in their places,
Lay the heart in right position,
Make the pulses beat together,
Join the smallest of the veinlets,
And unite with skill the sinews.
Take thou now a slender needle,
Silken thread within its eyelet,
Ply the silver needle gently,
Sew with care the wounds together.

“Should this aid be inefficient,
Thou, O God, that knowest all things,
Come and give us thine assistance,
Harness thou thy fleetest racer
Call to aid thy strongest courser,
In thy scarlet sledge come swiftly,
Drive through all the bones and channels,
Drive throughout these lifeless tissues,
Drive thy courser through each vessel,
Bind the flesh and bones securely,
In the joints put finest silver,
Purest gold in all the fissures.

“Where the skin is broken open,
Where the veins are torn asunder,
Mend these injuries with magic;
Where the blood has left the body,
There make new blood flow abundant;
Where the bones are rudely broken,
Set the parts in full perfection;
Where the flesh is bruised and loosened,
Touch the wounds with magic balsam,
Do not leave a part imperfect;
Bone, and vein, and nerve, and sinew,
Heart, and brain, and gland, and vessel,
Heal as Thou alone canst heal them.”

These the means the mother uses,
Thus she joins the lifeless members,
Thus she heals the death-like tissues,
Thus restores her son and hero
To his former life and likeness;
All his veins are knit together,
All their ends are firmly fastened,
All the parts in apposition,
Life returns, but speech is wanting,
Deaf and dumb, and blind, and senseless.
Now the mother speaks as follows:
“Where may I procure the balsam,
Where the drops of magic honey,
To anoint my son and hero,
Thus to heal my Lemminkainen,
That again his month may open,
May again begin his singing,
Speak again in words of wonder,
Sing again his incantations?

“Tiny bee, thou honey-birdling,
Lord of all the forest flowers,
Fly away and gather honey,
Bring to me the forest-sweetness,
Found in Metsola’s rich gardens,
And in Tapio’s fragrant meadows,
From the petals of the flowers,
From the blooming herbs and grasses,
Thus to heal my hero’s anguish,
Thus to heal his wounds of evil.”

Thereupon the honey-birdling
Flies away on wings of swiftness,
Into Metsola’s rich gardens,
Into Tapio’s flowery meadows,
Gathers sweetness from the meadows,
With the tongue distills the honey
From the cups of seven flowers,
From the bloom of countless grasses;
Quick from Metsola returning,
Flying, humming darting onward,
With his winglets honey-laden,
With the store of sweetest odors,
To the mother brings the balsam.
Lemminkainen’s anxious mother
Takes the balm of magic virtues,
And anoints the injured hero,
Heals his wounds and stills his anguish;
But the balm is inefficient,
For her son is deaf and speechless.

Then again out-speaks the mother:
“Little bee, my honey-birdling,
Fly away in one direction,
Fly across the seven oceans,
In the eighth, a magic island,
Where the honey is enchanted,
To the distant Turi-castles,
To the chambers of Palwoinen;
There the honey is effective,
There, the wonder-working balsam,
This may heal the wounded hero;
Bring me of this magic ointment,
That I may anoint his eyelids,
May restore his injured senses.”

Thereupon the honey-birdling
Flies away o’er seven oceans,
To the old enchanted island;
Flies one day, and then a second,
On the verdure does not settle,
Does not rest upon the flowers;
Flies a third day, fleetly onward,
Till a third day evening brings him
To the island in the ocean,
To the meadows rich in honey,
To the cataract and fire-flow,
To the sacred stream and whirlpool.

There the honey was preparing,
There the magic balm distilling
In the tiny earthen vessels,
In the burnished copper kettles,
Smaller than a maiden’s thimble,
Smaller than the tips of fingers.
Faithfully the busy insect
Gathers the enchanted honey
From the magic Turi-cuplets
In the chambers of Palwoinen.

Time had gone but little distance,
Ere the bee came loudly humming
Flying fleetly, honey-laden;
In his arms were seven vessels,
Seven, the vessels on each shoulder;
All were filled with honey-balsam,
With the balm of magic virtues.

Lemminkainen’s tireless mother
Quick anoints her speechless hero,
With the magic Turi-balsam,
With the balm of seven virtues;
Nine the times that she anoints him
With the honey of Palwoinen,
With the wonder-working balsam;
But the balm is inefficient,
For the hero still is speechless.
Then again out-speaks the mother:
“Honey-bee, thou ether birdling,
Fly a third time on thy journey,
Fly away to high Jumala,
Fly thou to the seventh heaven,
Honey there thou’lt find abundant,
Balsam of the highest virtue,
Only used by the Creator,
Only made from the breath of Ukko.
God anoints his faithful children,
With the honey of his wisdom,
When they feel the pangs of sorrow,
When they meet the powers of evil.
Dip thy winglets in this honey,
Steep thy plumage in His sweetness,
Hither bring the all-sufficient
Balsam of the great Creator;
This will still my hero’s anguish,
This will heal his wounded tissues,
This restore his long-lost vision,
Make the Northland hills re-echo
With the magic of his singing,
With his wonderful enchantment.”
Thus the honey-bee made answer:
“I can never fly to heaven,
To the seventh of the heavens,
To the distant home of Ukko,
With these wings of little virtue.”
Lemminkainen’s mother answered:
“Thou canst surely fly to heaven,
To the seventh of the heavens,
O’er the Moon, beneath the sunshine,
Through the dim and distant starlight.
On the first day, flying upward,
Thou wilt near the Moon in heaven,
Fan the brow of Kootamoinen;
On the second thou canst rest thee
On the shoulders of Otava;
On the third day, flying higher,
Rest upon the seven starlets,
On the heads of Hetewanè;
Short the journey that is left thee,
Inconsiderable the distance
To the home of mighty Ukko,
To the dwellings of the blessed.”

Thereupon the bee arising,
From the earth flies swiftly upward,
Hastens on with graceful motion,
By his tiny wings borne heavenward,
In the paths of golden moonbeams,
Touches on the Moon’s bright borders,
Fans the brow of Kootamoinen,
Rests upon Otava’s shoulders,
Hastens to the seven starlets.,
To the heads of Hetewanè,
Flies to the Creator’s castle,
To the home of generous Ukko,
Finds the remedy preparing,
Finds the balm of life distilling,
In the silver-tinted caldrons,
In the purest golden kettles;
On one side, heart-easing honey,
On a second, balm of joyance,
On the third, life-giving balsam.
Here the magic bee, selecting,
Culls the sweet, life-giving balsam,
Gathers too, heart-easing honey,
Heavy-laden hastens homeward.

Time had traveled little distance,
Ere the busy bee came humming
To the anxious mother waiting,
In his arms a hundred cuplets,
And a thousand other vessels,
Filled with honey, filled with balsam,
Filled with the balm of the Creator.

Lemminkainen’s mother quickly
Takes them on her, tongue and tests them,
Finds a balsam all-sufficient.
Then the mother spake as follows:
“I have found the long-sought balsam,
Found the remedy of Ukko,
Where-with God anoints his people,
Gives them life, and faith, and wisdom,
Heals their wounds and stills their anguish,
Makes them strong against temptation,
Guards them from the evil-doers.”

Now the mother well anointing,
Heals her son, the magic singer,
Eyes, and ears, and tongue, and temples,
Breaks, and cuts, and seams, anointing,
Touching well the life-blood centres,
Speaks these words of magic import
To the sleeping Lemminkainen:
“Wake, arise from out thy slumber,
From the worst of low conditions,
From thy state of dire misfortune!”

Quickly wakes the son and hero,
Rises from the depths of slumber,
Speaks again in magic accents,
These the first words of the singer:
“Long, indeed, have I been sleeping,
Long unconscious of existence,
But my sleep was full of sweetness,
Sweet the sleep in Tuonela,
Knowing neither joy nor sorrow!”
This the answer of his mother:
“Longer still thou wouldst have slumbered,
Were it not for me, thy, mother;
Tell me now, my son beloved,
Tell me that I well may hear thee,
Who enticed thee to Manala,
To the river of Tuoni,
To the fatal stream and whirlpool?”

Then the hero, Lemminkainen,
Gave this answer to his mother:
“Nasshut, the decrepit shepherd
Of the flocks of Sariola,
Blind, and halt, and poor, and wretched,
And to whom I did a favor;
From the slumber-land of envy
Nasshut sent me to Manala,
To the river of Tuoni;
Sent a serpent from the waters,
Sent an adder from the death-stream,
Through the heart of Lemminkainen;
Did not recognize the serpent,
Could not speak the serpent-language,
Did not know the sting of adders.”
Spake again the ancient mother:
“O thou son of little insight,
Senseless hero, fool-magician,
Thou didst boast betimes thy magic
To enchant the wise enchanters,
On the dismal shores of Lapland,
Thou didst think to banish heroes,
From the borders of Pohyola;
Didst not know the sting of serpents,
Didst not know the reed of waters,
Nor the magic word-protector!
Learn the origin of serpents,
Whence the poison of the adder.

“In the floods was born the serpent,
From the marrow of the gray-duck,
From the brain of ocean-swallows;
Suoyatar had made saliva,
Cast it on the waves of ocean,
Currents drove it outward, onward,
Softly shone the sun upon it,
By the winds ’twas gently cradled,
Gently nursed by winds and waters,
By the waves was driven shoreward,
Landed by the surging billows.
Thus the serpent, thing of evil,
Filling all the world with trouble,
Was created in the waters
Born from Suoyatar, its maker.”

Then the mother of the hero
Rocked her son to rest and comfort,
Rocked him to his former being,
To his former life and spirit,
Into greater magic powers;
Wiser, handsomer than ever
Grew the hero of the islands;
But his heart was full of trouble,
And his mother, ever watchful,
Asked the cause of his dejection.
This is Lemminkainen’s answer:
“This the cause of all my sorrow;
Far away my heart is roaming,
All my thoughts forever wander
To the Northland’s blooming virgins,
To the maids of braided tresses.
Northland’s ugly hostess, Louhi,
Will not give to me her daughter,
Fairest maiden of Pohyola,
Till I kill the swan of Mana,
With my bow and but one arrow,
In the river of Tuoni.
Lemminkainen’s mother answers,
In the sacred stream and whirlpool.
“Let the swan swim on in safety,
Give the water-bird his freedom,
In the river of Manala,
In the whirlpool of Tuoni;
Leave the maiden in the Northland.,
With her charms and fading beauty;
With thy fond and faithful mother,
Go at once to Kalevala,
To thy native fields and fallows.
Praise thy fortune, all sufficient,
Praise, above all else, thy Maker.
Ukko gave thee aid when needed,
Thou wert saved by thy Creator,
From thy long and hopeless slumber,
In the waters of Tuoni,
In the chambers of Manala.
I unaided could not save thee,
Could not give the least assistance;
God alone, omniscient Ukko,
First and last of the creators,
Can revive the dead and dying,
Can protect his worthy people
From the waters of Manala, .
From the fatal stream and whirlpool,
In the kingdom of Tuoni.”

Lemminkainen, filled with wisdom,
With his fond and faithful mother,
Hastened straightway on his journey
To his distant home and kindred,
To the Wainola fields and meadows,
To the plains of Kalevala.

Here I leave my Kaukomieli,
Leave my hero Lemminkainen,
Long I leave him from my singing,
Turn my song to other heroes,
Send it forth on other pathways,
Sing some other golden legend.

RUNE XVI.
WAINAMOINEN’S BOAT-BUILDING.

Wainamoinen, ancient minstrel,
The eternal wisdom-singer,
For his boat was working lumber,
Working long upon his vessel,
On a fog-point jutting seaward,
On an island, forest-covered;
But the lumber failed the master,
Beams were wanting for his vessel,
Beams and scantling, ribs and flooring.
Who will find for him the lumber,
Who procure the timber needed
For the boat of Wainamoinen,
For the bottom of his vessel?

Pellerwoinen of the prairies,
Sampsa, slender-grown and ancient,
He will seek the needful timber,
He procure the beams of oak-wood
For the boat of Wainamoinen,
For the bottom of his vessel.

Quick he starts upon his journey
To the eastern fields and forests,
Hunts throughout the Northland mountain
To a second mountain wanders,
To a third he hastens, searching,
Golden axe upon his shoulder,
In his hand a copper hatchet.
Comes an aspen-tree to meet him
Of the height of seven fathoms.
Sampsa takes his axe of copper,
Starts to fell the stately aspen,
But the aspen quickly halting,
Speaks these words to Pellerwoinen:
“Tell me, hero, what thou wishest,
What the service thou art needing?”
Sampsa Pellerwoinen answers:
“This indeed, the needed service
That I ask of thee, O aspen:
Need thy lumber for a vessel,
For the boat of Wainamoinen,
Wisest of the wisdom-singers.”

Quick and wisely speaks the aspen,
Thus its hundred branches answer:
“All the boats that have been fashioned
From my wood have proved but failures;
Such a vessel floats a distance,
Then it sinks upon the bottom
Of the waters it should travel.
All my trunk is filled with hollows,
Three times in the summer seasons
Worms devour my stem and branches,
Feed upon my heart and tissues.”

Pellerwoinen leaves the aspen,
Hunts again through all the forest,
Wanders through the woods of Northland,
Where a pine-tree comes to meet him,
Of the height of fourteen fathoms.

With his axe he chops the pine-tree,
Strikes it with his axe of copper,
As he asks the pine this question:
“Will thy trunk give worthy timber
For the boat of Wainamoinen,
Wisest of the wisdom-singers?”
Loudly does the pine-tree answer:
“All the ships that have been fashioned
From my body are unworthy;
I am full of imperfections,
Cannot give thee needed timber
Wherewithal to build thy vessel;
Ravens live within ray branches,
Build their nests and hatch their younglings
Three times in my trunk in summer.”

Sampsa leaves the lofty pine-tree,
Wanders onward, onward, onward,
To the woods of gladsome summer,
Where an oak-tree comes to meet him,
In circumference, three fathoms,
And the oak he thus addresses:
“Ancient oak-tree, will thy body
Furnish wood to build a vessel,
Build a boat for Wainamoinen,
Master-boat for the magician,
Wisest of the wisdom-singers?”
Thus the oak replies to Sampsa:
“I for thee will gladly furnish
Wood to build the hero’s vessel;
I am tall, and sound, and hardy,
Have no flaws within my body;
Three times in the months of summer,
In the warmest of the seasons,
Does the sun dwell in my tree-top,
On my trunk the moonlight glimmers,
In my branches sings the cuckoo,
In my top her nestlings slumber.”

Now the ancient Pellerwoinen
Takes the hatchet from his shoulder,
Takes his axe with copper handle,
Chops the body of the oak-tree;
Well he knows the art of chopping.
Soon he fells the tree majestic,
Fells the mighty forest-monarch,
With his magic axe and power.
From the stems he lops the branches,
Splits the trunk in many pieces,
Fashions lumber for the bottom,
Countless boards, and ribs, and braces,
For the singer’s magic vessel,
For the boat of the magician.

Wainamoinen, old and skilful,
The eternal wonder-worker,
Builds his vessel with enchantment,
Builds his boat by art of magic,
From the timber of the oak-tree,
From its posts, and planks, and flooring.
Sings a song, and joins the frame-work;
Sings a second, sets the siding;
Sings a third time, sets the row-locks;
Fashions oars, and ribs, and rudder,
Joins the sides and ribs together.
When the ribs were firmly fastened,
When the sides were tightly jointed,
Then alas! three words were wanting,
Lost the words of master-magic,
How to fasten in the ledges,
How the stern should be completed,
How complete the boat’s forecastle.

Then the ancient Wainamoinen,
Wise and wonderful enchanter,
Heavy-hearted spake as follows:
“Woe is me, my life hard-fated!
Never will this magic vessel
Pass in safety o’er the water,
Never ride the rough sea-billows.”

Then he thought and long considered,
Where to find these words of magic,
Find the lost-words of the Master:
“From the brains of countless swallows,
From the heads of swans in dying,
From the plumage of the gray-duck?”

For these words the hero searches,
Kills of swans a goodly number,
Kills a flock of fattened gray-duck,
Kills of swallows countless numbers,
Cannot find the words of magic,
Not the lost-words of the Master.
Wainamoinen, wisdom-singer,
Still reflected and debated:
“I perchance may find the lost-words
On the tongue of summer-reindeer,
In the mouth of the white squirrel.”

Now again he hunts the lost-words,
Hastes to find the magic sayings,
Kills a countless host of reindeer,
Kills a rafterful of squirrels,
Finds of words a goodly number,
But they are of little value,
Cannot find the magic lost-word.
Long he thought and well considered:
“I can find of words a hundred
In the dwellings of Tuoni,
In the Manala fields and castles.”

Wainamoinen quickly journeys
To the kingdom of Tuoni,
There to find the ancient wisdom,
There to learn the secret doctrine;
Hastens on through fen and forest,
Over meads and over marshes,
Through the ever-rising woodlands,
Journeys one week through the brambles,
And a second through the hazels,
Through the junipers the third week,
When appear Tuoni’s islands,
And the Manala fields and castles.

Wainamoinen, brave and ancient,
Calls aloud in tones of thunder,
To the Tuonela deeps and dungeons,
And to Manala’s magic castle:
“Bring a boat, Tuoni’s daughter,
Bring a ferry-boat, O maiden,
That may bear me o’er this channel,
O’er this black and fatal river.”

Quick the daughter of Tuoni,
Magic maid of little stature,
Tiny virgin of Manala,
Tiny washer of the linen,
Tiny cleaner of the dresses,
At the river of Tuoni,
In Manala’s ancient castles,
Speaks these words to Wainamoinen,
Gives this answer to his calling:
“Straightway will I bring the row-boat,
When the reasons thou hast given
Why thou comest to Manala
In a hale and active body.”

Wainamoinen, old and artful,
Gives this answer to the maiden:
“I was brought here by Tuoni,
Mana raised me from the coffin.”
Speaks the maiden of Manala:
“This a tale of wretched liars;
Had Tuoni brought thee hither,
Mana raised thee from the coffin,
Then Tuoni would be with thee,
Manalainen too would lead thee,
With Tuoni’s hat upon thee,
On thy hands, the gloves of Mana;
Tell the truth now, Wainamoinen,
What has brought thee to Manala?”

Wainamoinen, artful hero,
Gives this answer, still finessing:
“Iron brought me to Manala,
To the kingdom of Tuoni.”

Speaks the virgin of the death-land,
Mana’s wise and tiny daughter:
“Well I know that this is falsehood,
Had the iron brought thee hither,
Brought thee to Tuoni’s kingdom,
Blood would trickle from thy vesture,
And the blood-drops, scarlet-colored.
Speak the truth now, Wainamoinen,
This the third time that I ask thee.”

Wainamoinen, little heeding,
Still finesses to the daughter:
“Water brought me to Manala,
To the kingdom of Tuoui.”
This the tiny maiden’s answer:
“Well I know thou speakest falsely;
If the waters of Manala,
If the cataract and whirlpool,
Or the waves had brought thee hither,
From thy robes the drops would trickle,
Water drip from all thy raiment.
Tell the truth and I will serve thee,
What has brought thee to Manala?”

Then the stubborn Wainamoinen
Told this falsehood to the maiden:
“Fire has brought me to Manala,
To the kingdom of Tuoni.”
Spake again Tuoni’s daughter:
“Well I know the voice of falsehood.
If the fire had brought thee hither,
Brought thee to Tuoni’s empire,
Singed would be thy locks and eyebrows,
And thy beard be crisped and tangled.
O, thou foolish Wainamoinen,
If I row thee o’er the ferry,
Thou must speak the truth in answer,
This the last time I will ask thee;
Make an end of thy deception.
What has brought thee to Manala,
Still unharmed by pain or sickness,
Still untouched by Death’s dark angel
Spake the ancient Wainamoinen:
“At the first I spake, not truly,
Now I give thee rightful answer:
I a boat with ancient wisdom,
Fashioned with my powers of magic,
Sang one day and then a second,
Sang the third day until evening,
When I broke the magic main-spring,
Broke my magic sledge in pieces,
Of my song the fleetest runners;
Then I come to Mana’s kingdom,
Came to borrow here a hatchet,
Thus to mend my sledge of magic,
Thus to join the parts together.
Send the boat now quickly over,
Send me, quick, Tuoni’s row-boat,
Help me cross this fatal river,
Cross the channel of Manala.”

Spake the daughter of Tuoni,
Mana’s maiden thus replying:
“Thou art sure a stupid fellow,
Foresight wanting, judgment lacking,
Having neither wit nor wisdom,
Coming here without a reason,
Coming to Tuoni’s empire;
Better far if thou shouldst journey
To thy distant home and kindred;
Man they that visit Mana,
Few return from Maria’s kingdom.”

Spake the good old Wainamoinen:
“Women old retreat from danger,
Not a man of any courage,
Not the weakest of the heroes.
Bring thy boat, Tuoni’s daughter,
Tiny maiden of Manala,
Come and row me o’er the ferry.”

Mana’s daughter does as bidden,
Brings her boat to Wainamoinen,
Quickly rows him through the channel,
O’er the black and fatal river,
To the kingdom of Manala,
Speaks these words to the magician:
“Woe to thee! O Wainamoinen!
Wonderful indeed, thy magic,
Since thou comest to Manala,
Comest neither dead nor dying.”

Tuonetar, the death-land hostess,
Ancient hostess of Tuoni,
Brings him pitchers filled with strong-beer,
Fills her massive golden goblets,
Speaks these measures to the stranger:
“Drink, thou ancient Wainamoinen,
Drink the beer of king Tuoni!”

Wainamoinen, wise and cautious,
Carefully inspects the liquor,
Looks a long time in the pitchers,
Sees the spawning of the black-frogs,
Sees the young of poison-serpents,
Lizards, worms, and writhing adders,
Thus addresses Tuonetar:
“Have not come with this intention,
Have not come to drink thy poisons,
Drink the beer of Tuonela;
Those that drink Tuoni’s liquors,
Those that sip the cups of Mana,
Court the Devil and destruction,
End their lives in want and ruin.”
Tuonetar makes this answer:
“Ancient minstrel, Wainamoinen,
Tell me what has brought thee hither,
Brought thee to the, realm of Mana,
To the courts of Tuonela,
Ere Tuoni sent his angels
To thy home in Kalevala,
There to cut thy magic life-thread.”
Spake the singer, Wainamoinen:
“I was building me a vessel,
At my craft was working, singing,
Needed three words of the Master,
How to fasten in the ledges,
How the stern should be completed,
How complete the boat’s forecastle.
This the reason of my coming
To the empire of Tuoni,
To the castles of Manala:
Came to learn these magic sayings,
Learn the lost-words of the Master.”
Spake the hostess, Tuonetar:
“Mana never gives these sayings,
Canst not learn them from Tuoni,
Not the lost-words of the Master;
Thou shalt never leave this kingdom,
Never in thy magic life-time,
Never go to Kalevala,
To Wainola’s peaceful meadows.
To thy distant home and country.”

Quick the hostess, Tuonetar,
Waves her magic wand of slumber
O’er the head of Wainamoinen,
Puts to rest the wisdom-hero,
Lays him on the couch of Mana,
In the robes of living heroes,
Deep the sleep that settles o’er him.
In Manala lived a woman,
In the kingdom of Tuoni,
Evil witch and toothless wizard,
Spinner of the threads of iron,
Moulder of the bands of copper,
Weaver of a hundred fish-nets,
Of a thousand nets of copper,
Spinning in the days of summer,
Weaving in the winter evenings,
Seated on a rock in water.

In the kingdom of Tuoni
Lived a man, a wicked wizard,
Three the fingers of the hero,
Spinner he of iron meshes,
Maker too of nets of copper,
Countless were his nets of metal,
Moulded on a rock in water,
Through the many days of summer.

Mana’s son with crooked fingers,
Iron-pointed, copper fingers,
Pulls of nets, at least a thousand,
Through the river of Tuoni,
Sets them lengthwise, sets them crosswise,
In the fatal, darksome river,
That the sleeping Wainamomen,
Friend and brother of the waters,
May not leave the isle of Mana,
Never in the course of ages,
Never leave the death-land castles,
Never while the moonlight glimmers
On the empire of Tuoni.

Wainamoinen, wise and wary,
Rising from his couch of slumber,
Speaks these words as he is waking:
“Is there not some mischief brewing,
Am I not at last in danger,
In the chambers of Tuoni,
In the Manala home and household?”

Quick he changes his complexion,
Changes too his form and feature,
Slips into another body;
Like a serpent in a circle,
Rolls black-dyed upon the waters;
Like a snake among the willows,
Crawls he like a worm of magic,
Like an adder through the grasses,
Through the coal-black stream of death-land,
Through a thousand nets of copper
Interlaced with threads of iron,
From the kingdom of Tuoni,
From the castles of Manala.

Mana’s son, the wicked wizard,
With his iron-pointed fingers,
In the early morning hastens
To his thousand nets of copper,
Set within the Tuoni river,
Finds therein a countless number
Of the death-stream fish and serpents;
Does not find old Wainamoinen,
Wainamoinen, wise and wary,
Friend and fellow of the waters.

When the wonder-working hero
Had escaped from Tuonela,
Spake he thus in supplication:
“Gratitude to thee, O Ukko,
Do I bring for thy protection!
Never suffer other heroes,
Of thy heroes not the wisest,
To transgress the laws of nature;
Never let another singer,
While he lives within the body,
Cross the river of Tuoni,
As thou lovest thy creations.
Many heroes cross the channel,
Cross the fatal stream of Mana,
Few return to tell the story,
Few return from Tuonela,
From Manala’s courts and castles.”

Wainamoinen calls his people,
On the plains of Kalevala,
Speaks these words of ancient wisdom,
To the young men, to the maidens,
To the rising generation:
“Every child of Northland, listen:
If thou wishest joy eternal,
Never disobey thy parents,
Never evil treat the guiltless,
Never wrong the feeble-minded,
Never harm thy weakest fellow,
Never stain thy lips with falsehood,
Never cheat thy trusting neighbor,
Never injure thy companion,
Lest thou surely payest penance
In the kingdom of Tuoni,
In the prison of Manala;
There, the home of all the wicked,
There the couch of the unworthy,
There the chambers of the guilty.
Underneath Manala’s fire-rock
Are their ever-flaming couches,
For their pillows hissing serpents,
Vipers green their writhing covers,
For their drink the blood of adders,
For their food the pangs of hunger,
Pain and agony their solace;
If thou wishest joy eternal,
Shun the kingdom of Tuoui!”

RUNE XVII.
WAINAMOINEN FINDS THE LOST-WORD.

Wainamoinen, old and truthful,
Did not learn the words of magic
In Tuoni’s gloomy regions,
In the kingdom of Manala.
Thereupon he long debated,
Well considered, long reflected,
Where to find the magic sayings;
When a shepherd came to meet him,
Speaking thus to Wainamoinen:
“Thou canst find of words a hundred,
Find a thousand wisdom-sayings,
In the mouth of wise Wipunen,
In the body of the hero;
To the spot I know the foot-path,
To his tomb the magic highway,
Trodden by a host of heroes;
Long the distance thou must travel,
On the sharpened points of needles;
Then a long way thou must journey
On the edges of the broadswords;
Thirdly thou must travel farther
On the edges of the hatchets.”

Wainamoinen, old and trustful,
Well considered all these journeys,
Travelled to the forge and smithy,
Thus addressed the metal-worker:
“Ilmarinen, worthy blacksmith,
Make a shoe for me of iron,
Forge me gloves of burnished copper,
Mold a staff of strongest metal,
Lay the steel upon the inside,
Forge within the might of magic;
I am going on a journey
To procure the magic sayings,
Find the lost-words of the Master,
From the mouth of the magician,
From the tongue of wise Wipunen.”
Spake the artist, Ilmarinen:
“Long ago died wise Wipunen,
Disappeared these many ages,
Lays no more his snares of copper,
Sets no longer traps of iron,
Cannot learn from him the wisdom,
Cannot find in him the lost-words.”

Wainamoinen, old and hopeful,
Little heeding, not discouraged,
In his metal shoes and armor,
Hastens forward on his journey,
Runs the first day fleetly onward,
On the sharpened points of needles;
‘Wearily he strides the second,
On the edges of the broadswords
Swings himself the third day forward,
On the edges of the hatchets.

Wise Wipunen, wisdom-singer,
Ancient bard, and great magician,
With his magic songs lay yonder,
Stretched beside him, lay his sayings,
On his shoulder grew the aspen,
On each temple grew the birch-tree,
On his mighty chin the alder,
From his beard grew willow-bushes,
From his mouth the dark green fir-tree,
And the oak-tree from his forehead.

Wainamoinen, coming closer,
Draws his sword, lays bare his hatchet
From his magic leathern scabbard,
Fells the aspen from his shoulder,
Fells the birch-tree from his temples,
From his chin he fells the alder,
From his beard, the branching willows,
From his mouth the dark-green fir-tree,
Fells the oak-tree from his forehead.

Now he thrusts his staff of iron
Through the mouth of wise Wipunen,
Pries his mighty jaws asunder,
Speaks these words of master-magic:
“Rise, thou master of magicians,
From the sleep of Tuonela,
From thine everlasting slumber!”

Wise Wipunen, ancient singer,
Quickly wakens from his sleeping,
Keenly feels the pangs of torture,
From the cruel staff of iron;
Bites with mighty force the metal,
Bites in twain the softer iron,
Cannot bite the steel asunder,
Opens wide his mouth in anguish.
Wainamoinen of Wainola,
In his iron-shoes and armor,
Careless walking, headlong stumbles
In the spacious mouth and fauces
Of the magic bard, Wipunen.
Wise Wipunen, full of song-charms,
Opens wide his mouth and swallows
Wainamoinen and his magic,
Shoes, and staff, and iron armor.
Then outspeaks the wise Wipunen:
“Many things before I’ve eaten,
Dined on goat, and sheep, and reindeer,
Bear, and ox, and wolf, and wild-boar,
Never in my recollection,
Have I tasted sweeter morsels!”
Spake the ancient Wainamoinen:
“Now I see the evil symbols,
See misfortune hanging o’er me,
In the darksome Hisi-hurdles,
In the catacombs of Kalma.”

Wainamoinen long considered
How to live and how to prosper,
How to conquer this condition.
In his belt he wore a poniard,
With a handle hewn from birch-wood,
From the handle builds a vessel,
Builds a boat through magic science;
In this vessel rows he swiftly
Through the entrails of the hero,
Rows through every gland and vessel
Of the wisest of magicians.
Old Wipunen, master-singer,
Barely feels the hero’s presence,
Gives no heed to Wainamoinen.
Then the artist of Wainola
Straightway sets himself to forging,
Sets at work to hammer metals;
Makes a smithy from his armor,
Of his sleeves he makes the bellows,
Makes the air-valve from his fur-coat,
From his stockings, makes the muzzle,
Uses knees instead of anvil,
Makes a hammer of his fore-arm;
Like the storm-wind roars the bellows,
Like the thunder rings the anvil;
Forges one day, then a second,
Forges till the third day closes,
In the body of Wipunen,
In the sorcerer’s abdomen.

Old Wipunen, full of magic,
Speaks these words in wonder, guessing:
“Who art thou of ancient heroes,
Who of all the host of heroes?
Many heroes I have eaten,
And of men a countless number,
Have not eaten such as thou art;
Smoke arises from my nostrils,
From my mouth the fire is streaming,
In my throat are iron-clinkers.

“Go, thou monster, hence to wander,
Flee this place, thou plague of Northland,
Ere I go to seek thy mother,
Tell the ancient dame thy mischief;
She shall bear thine evil conduct,
Great the burden she shall carry;
Great a mother’s pain and anguish,
When her child runs wild and lawless;
Cannot comprehend the meaning,
Nor this mystery unravel,
Why thou camest here, O monster,
Camest here to give me torture.
Art thou Hisi sent from heaven,
Some calamity from Ukko?
Art, perchance, some new creation,
Ordered here to do me evil?
If thou art some evil genius,
Some calamity from Ukko,
Sent to me by my Creator,
Then am I resigned to suffer
God does not forsake the worthy,
Does not ruin those that trust him,
Never are the good forsaken.
If by man thou wert created,
If some hero sent thee hither,
I shall learn thy race of evil,
Shall destroy thy wicked tribe-folk.

“Thence arose the violation,
Thence arose the first destruction,
Thence came all the evil-doings:
From the neighborhood of wizards,
From the homes of the magicians,
From the eaves of vicious spirits,
From the haunts of fortune-tellers,
From the cabins of the witches,
From the castles of Tuoni,
From the bottom of Manala,
From the ground with envy swollen,
From Ingratitude’s dominions,
From the rocky shoals and quicksands,
From the marshes filled with danger,
From the cataract’s commotion,
From the bear-caves in the mountains,
From the wolves within the thickets,
From the roarings of the pine-tree,
From the burrows of the fox-dog,
From the woodlands of the reindeer,
From the eaves and Hisi-hurdles,
From the battles of the giants,
From uncultivated pastures,
From the billows of the oceans,
From the streams of boiling waters,
From the waterfalls of Rutya,
From the limits of the storm-clouds,
From the pathways of the thunders,
From the flashings of the lightnings,
From the distant plains of Pohya,
From the fatal stream and whirlpool,
From the birthplace of Tuoni.

“Art thou coming from these places?
Hast thou, evil, hastened hither,
To the heart of sinless hero,
To devour my guiltless body,
To destroy this wisdom-singer?
Get thee hence, thou dog of Lempo,
Leave, thou monster from Manala,
Flee from mine immortal body,
Leave my liver, thing of evil,
In my body cease thy forging,
Cease this torture of my vitals,
Let me rest in peace and slumber.

“Should I want in means efficient,
Should I lack the magic power
To outroot thine evil genius,
I shall call a better hero,
Call upon a higher power,
To remove this dire misfortune,
To annihilate this monster.
I shall call the will of woman,
From the fields, the old-time heroes?
Mounted heroes from the sand-hills,
Thus to rescue me from danger,
From these pains and ceaseless tortures.

“If this force prove inefficient,
Should not drive thee from my body,
Come, thou forest, with thy heroes,
Come, ye junipers and pine-trees,
With your messengers of power,
Come, ye mountains, with your wood-nymphs,
Come, ye lakes, with all your mermaids,
Come, ye hundred ocean-spearmen,
Come, torment this son of Hisi,
Come and kill this evil monster.

“If this call is inefficient,
Does not drive thee from my vitals,
Rise, thou ancient water-mother,
With thy blue-cap from the ocean,
From the seas, the lakes, the rivers,
Bring protection to thy hero,
Comfort bring and full assistance,
That I guiltless may not suffer,
May not perish prematurely.

“Shouldst thou brave this invocation,
Kapè, daughter of Creation,
Come, thou beauteous, golden maiden,
Oldest of the race of women,
Come and witness my misfortunes,
Come and turn away this evil,
Come, remove this biting torment,
Take away this plague of Piru.

“If this call be disregarded,
If thou wilt not leave me guiltless,
Ukko, on the arch of heaven,
In the thunder-cloud dominions,
Come thou quickly, thou art needed,
Come, protect thy tortured hero,
Drive away this magic demon,
Banish ever his enchantment,
With his sword and flaming furnace,
With his fire-enkindling bellows.

“Go, thou demon, hence to wander,
Flee, thou plague of Northland heroes;
Never come again for shelter,
Nevermore build thou thy dwelling
In the body of Wipunen;
Take at once thy habitation
To the regions of thy kindred,
To thy distant fields and firesides;
When thy journey thou hast ended,
Gained the borders of thy country,
Gained the meads of thy Creator,
Give a signal of thy coming,
Rumble like the peals of thunder,
Glisten like the gleam of lightning,
Knock upon the outer portals,
Enter through the open windows,
Glide about the many chambers,
Seize the host and seize the hostess,
Knock their evil beads together,
Wring their necks and hurl their bodies
To the black-dogs of the forest.

“Should this prove of little value,
Hover like the bird of battle,
O’er the dwellings of the master,
Scare the horses from the mangers,
From the troughs affright the cattle,
Twist their tails, and horns, and forelocks,
Hurl their carcasses to Lempo.

“If some scourge the winds have sent me,
Sent me on the air of spring-tide,
Brought me by the frosts of winter,
Quickly journey whence thou camest,
On the air-path of the heavens,
Perching not upon some aspen,
Resting not upon the birch-tree;
Fly away to copper mountains,
That the copper-winds may nurse thee,
Waves of ether, thy protection.

“Didst those come from high Jumala,
From the hems of ragged snow-clouds,
Quick ascend beyond the cloud-space,
Quickly journey whence thou camest,
To the snow-clouds, crystal-sprinkled,
To the twinkling stars of heaven
There thy fire may burn forever,
There may flash thy forked lightnings,
In the Sun’s undying furnace.

“Wert thou sent here by the spring-floods,
Driven here by river-torrents?
Quickly journey whence thou camest,
Quickly hasten to the waters,
To the borders of the rivers,
To the ancient water-mountain,
That the floods again may rock thee,
And thy water-mother nurse thee.

“Didst thou come from Kalma’s kingdom,
From the castles of the death-land?
Haste thou back to thine own country,
To the Kalma-halls and castles,
To the fields with envy swollen,
Where contending armies perish.

“Art thou from the Hisi-woodlands,
From ravines in Lempo’s forest,
From the thickets of the pine-wood,
From the dwellings of the fir-glen?
Quick retrace thine evil footsteps
To the dwellings of thy master,
To the thickets of thy kindred;
There thou mayest dwell at pleasure,
Till thy house decays about thee,
Till thy walls shall mould and crumble.

“Evil genius, thee I banish,
Got thee hence, thou horrid monster,
To the caverns of the white-bear,
To the deep abysm of serpents,
To the vales, and swamps, and fenlands,
To the ever-silent waters,
To the hot-springs of the mountains,
To the dead-seas of the Northland,
To the lifeless lakes and rivers,
To the sacred stream and whirlpool.

“Shouldst thou find no place of resting,
I will banish thee still farther,
To the Northland’s distant borders,
To the broad expanse of Lapland,
To the ever-lifeless deserts,
To the unproductive prairies,
Sunless, moonless, starless, lifeless,
In the dark abyss of Northland;
This for thee, a place befitting,
Pitch thy tents and feast forever
On the dead plains of Pohyola.