The Kalevala, Elias Lönnrot [easy novels to read TXT] 📗

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 folklore 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 demigods 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 3,000 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 snowflakes 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