From the Collection of Zacharias Topelius (1823)

These are the thirteen Old Songs from the second volume of the earliest published Finnish folk poetry collection — Zacharias Topelius the Elder's Suomen Kansan Vanhoja Runoja ynnä myos Nykyisempia Lauluja ("Old Songs of the Finnish People, together with Newer Songs"), printed in Turku in 1823. Volume I (1822), which contained the cosmogonic songs and Kalevalaic narratives, has been translated separately. This second volume shifts decisively toward the incantatory tradition: it holds the earliest published syntyloitsut (origin charms) for Iron, Serpent, Lizard, and Bee, along with a compressed but complete Sampo cycle and the Ilmarinen courting narrative that Lonnrot would later expand into the heart of the Kalevala.

The jewel of the collection is the Rauan Synty — the Origin of Iron — one of the most important texts in Finnish shamanic tradition. The tietaja (seer-shaman) had to know iron's entire biography to command it: how it hid from the great fire in stumps, in a copper sheep's belly, in a maiden's breasts; how it was born from the milk of three brides; how the hornet's poison turned it evil. The poem ends with blood-stanching charms invoking Ukko, king of heaven, and the Virgin Mary — a Christianized layer over a pagan core that Topelius recorded exactly as his singers delivered it.

The collection also includes healing incantations against colic and frost, a brief address to the winter-hen, prayers to the wind-god Ilmarinen and the sea-lord Ahto, and a dawn invocation — the full ritual repertoire of an Ostrobothnian or Karelian singer in the early nineteenth century. No prior English translation of any of these texts is known to exist. Source text from Project Gutenberg (EBook #72833), produced from the 1823 Turku first edition.

Preface

Topelius's own note to the reader, identifying the origins of the songs in both volumes. Written in Turku, 1823.

Having been urged by several countrymen to identify, for these old songs, in which place in the country each was sung or found — knowledge from which all manner of insights might be drawn, both for the elucidation of the Finnish language and for the understanding of former customs and livelihoods in every region — I now leave it to the reader's knowledge that:

From the first volume, the Singer's Opening and Closing Songs, the Birth of the Kantele, Vainamoinen's Courting, and the Son of Kaleva are from the Kemi region of Ostrobothnia; the Making of Beer, Vainamoinen and Joukamoinen, the Origin of the World from an Egg, and the Building of the Boat are from the province of Arkhangelsk and the parish of Vuokkiniemi; the Origin of the Serpent from the Kajaani side; and the Flour-Rune from the land of Savo.

In this second volume, the Origin of Stitch, Ilmarinen's Courting, Vainamoinen's Various Works, and the Origin of Iron are from the province of Arkhangelsk, and all the rest from Ostrobothnia.

However, remnants and mixtures of the same songs are found in many widely separated places in the country, which point to a common ancient origin. Thus I have found Origins of Iron from both Karelia and the dark far North, nearly identical, though none so complete as the one recorded here. From some songs one can also discern a more southerly origin for both the songs and the people, since even near the Lappish borders the Rune mentions the oak tree, which does not naturally grow anywhere in Ostrobothnia.

In current times the old rune-songs have completely vanished from the shores of the Gulf of Bothnia. They are now sung only at Finland's eastern edges, particularly in certain parishes in old northwestern Russia, where a pure Finnish people still lives in its original purity and worth.

I. Origin of Stitch

Pistoksen Synty — an illness incantation against "pistoksen" (a stabbing pain or stitch). The song recounts the cosmogonic felling of the great oak — the tree that blocked the sun and moon — by a tiny man who rises from the sea. From the felled oak the Evil One's three sons fashion poisoned arrows and shoot them into human flesh across nine seas. The charm-singer then commands the pain to depart from the body. Collected in the province of Arkhangelsk.

Four were the maidens, three the men,
Mowers of a single meadow;
She who mowed, she also raked it,
Drew it with the rake.
An eagle came from the land of Turja,
A bird flew down from Lapland,
To devour the village curses,
To lap up the waves:
It burned the hay with embers,
With sparks it scattered them.

A wind came out of Pohjola,
Carried a thousand thither
To the great hill's flank,
To the sea's black muds,
To the dark whirlpools,
To the deep Tapiola.
There the men drink mead,
Sip on honey there.
There grew a beautiful oak,
An incomparable sapling rose;
Broad it was in its branches,
Wide it was in its leaves.
It held the clouds from running,
The mist-wisps from drifting.
It was wearisome for mortals,
Grievous for the fish of the waters,
Without the sun's shining,
Without the moon's gleaming.

Gazing at the heather roots,
Parting the fine grasses,
They sought the feller of the oak.
A little man rose from the sea,
A hero rose from the waves,
Three fingers tall,
The height of a standing thumb.
He had a tassel at his heel,
Nipples at his front knee,
Little axes in his hands,
A copper shaft on the axe,
A flagstone helmet on his head,
Stone shoes on his feet,
Icy mittens on his hands;
He draws an icy sled,
He leads an icy ox.
Frosty are the airs, icy are the lakes,
Frosted is the hem of the shift.

He whets his axe
On five whetstones,
On six grinding stones,
On the seventh tip of the point,
On the eighth crust of bread.
He stomps along
At the root of the reed-moor,
At the barbs of the red tree.
He struck the tree with the axe,
The oak with the flat of the blade:
Not a moment passed —
He broke the oak, felled it to earth,
The crown to the great south,
The butt he pushed to the North.

He spoke it forth in words:
From that the sorcerer would get arrows,
The shooter evil shafts —
From the branches of the fire-oak,
From the barbs of the red tree.
The Evil One stood listening,
God was watching.
Three sons has the Evil One:
One is crippled, the second lame,
The third is stone-blind;
The cripple strings the bow,
The lame one whittles arrows,
The shooter is the stone-blind.
He whittles shafts from the oak,
Makes the points from resinous wood.
With what are they tempered,
Tempered and hardened?
With the black blood of the serpent,
With the hairs of Hiisi's maiden,
With the sparrow's sinews.

He shot one of his arrows,
Chose the finest shaft,
At mother earth underfoot:
The earth wanted to go to Mana,
The sand ridge to split asunder.
He shot the second of his arrows,
Chose the finest shaft,
Straight up to the top of heaven:
Heaven wanted to crack open,
The arches of the sky to break.
He shot the third arrow too,
Across nine seas,
The sea half of a tenth,
At Hiitola's stone hill,
Grazing from the cliff-face,
Into the naked skin,
Into the quite unclothed body.

He himself spoke, said thus:
That arrow must be retrieved —
Call Hiisi from Hiitola,
Jukko-ridge from the gods,
To devour this evil,
To consume the Nature-daughter:
Run through the wilds as bears,
As squirrels along spruce branches,
As ermines through stone crevices,
As otters into the rapids — —

Take your sting, Devil,
Your spear, Keitolainen,
Your barb, son of Alo,
From the bloody garments,
From the gore-soaked clothes,
From the threatening hero,
From the groaning man,
From the skin of the wretched mortal,
From the body the mother bore,
Before the sun rises,
Before God's dawn breaks,
While your master weeps,
While your old woman grieves
On the bloody mound,
With bloody tears:
Take it — from the threatening hero,
From the groaning man.

II. Ilmarinen's Courting

Ilmarisen kosiominen — a Kalevalaic epic narrative. Annikki, the island maiden, spots a dark shape on the sea and challenges it with escalating questions until old Vainamoinen admits he is going to court a bride from Pohjola. Annikki runs to warn her brother, the smith Ilmarinen, who rides to Hiitola and must complete three impossible tasks: plow a field of serpents, bathe in an iron bath, and catch a monstrous pike. He accomplishes all three with divine aid and clever smithwork. Collected in the province of Arkhangelsk.

Annikki was the island maiden,
She who washed the linens,
Bleached the garments white,
On the back of the blue sea,
At the tip of the wharf's jetty,
On the headland without a nose,
On the island without a word;
She cast her eyes to the northwest,
Turned her head toward the sun,
Spied something dark upon the sea,
Something blue-black on the waves.
She spoke it forth in words:
"If you are my father's boat,
The vessel my brother carved,
Turn yourself toward home,
Stern-first to the other landings.
If you are a water-pike,
Let the water carry you over.
If you are a water-stone,
Let the water carry you over.
If you are a flock of birds,
Then spread yourself to flight.
If you are old Vainamoinen,
Then come hither for a talk."

That old Vainamoinen,
He came for a talk.
She questioned the traveller,
Interrogated the wayfarer:
"Where are you going, Vainamoinen?"
"I went to catch salmon."
"By that I know Vainamoinen,
That old liar!
My father did it differently,
My elder did it differently —
Nets filling the whole boat,
The ship full of seine-nets."
"Well, I was lying."
"Where are you going, Vainamoinen?"
"I went to chase geese,
To hunt the red-beaked."
"By that I know Vainamoinen,
That old liar!
My father did it differently,
My elder did it differently:
A great dog on a chain,
A great bow on its string."
"Well, I was lying."
"If you won't tell the truth,
I'll tip your boat belly-up."
He had to tell the truth.
"I went to court a maiden
From dark Pohjola,
From the man-eating village,
The hero-drowner."

Annikki was the island maiden,
She who washed the linens,
Bleached the garments white;
With her hands she wrung the clothes,
Gathered them into the fold of her skirt,
Ran to the smithy.
She spoke it forth in words:
"O Smith my brother!
Eternal forger!
She for whom you paid is taken,
She you bought with a hundred marks,
Redeemed with a thousand,
Courted for three years!"
The tongs fell from his fist,
The hammer dropped from his hand;
He went out like smoke to the yard.
"O my mother who bore me,
Heat the great sauna,
Quickly warm up the cabin
With small splinters,
With clean kindling —
Bring me a linen shirt,
Bring me a narrow coat
Over the linen shirt,
Bring me a misty cloak
Over the narrow coat!"

He made a horse of straw,
Put the colt in harness,
Before the russet sled;
He struck the swift horse with the whip,
Cracked it with the beaded lash.
The swift horse ran, the way sped on,
The sled glided, the road shortened.
He came to the house of Hiitola.
Hiitola's dogs began to bark,
The air-lock began to rattle.
He himself spoke, said thus:
"Is my betrothed ready,
Is my bride-to-be prepared?"
"Your betrothed is not ready,
Your bride-to-be is not prepared.
If you can plow the icy field,
Turn the serpent-filled furrows,
With men's sword-edges,
With women's needle-tips."
The hundred-horned ox of Hiisi
On its knees made a smithy;
Then he plowed the icy field,
Turned the serpent-filled furrows,
With men's sword-edges,
With women's needle-tips.
"Is my betrothed ready,
Is my bride-to-be prepared?"
"Your betrothed is not ready,
Your bride-to-be is not prepared.
If you can bathe in the icy bath,
Scrub yourself in the iron bath."
"O Ukko, God on high,
Or Father of the heavens!
Raise a cloud from the northwest,
Another from the great south,
A third from the northeast;
Press them together,
Crush them into a mass —
Rain snow a sauna-whisk deep,
Boil it a spear-shaft deep,
On those hot stones,
On those burning boulders!"
Then he bathed in the icy bath,
Scrubbed himself in the iron bath.
"Is my betrothed ready,
Is my bride-to-be prepared?"
"Your betrothed is not ready,
Your bride-to-be is not prepared.
If you can catch from Hiitola's river
The pike of terrible teeth,
The great man-eating fish."
Then it became a torment,
He pressed himself into evil straits.
That smith Ilmarinen
Made an iron eagle;
When the pike dives,
The eagle swoops,
Swoops and glides.
That eagle snatched with its claws,
The eagle got it in its talons.
"Is my betrothed ready,
Is my bride-to-be prepared?"
"Now your betrothed is ready,
Now your bride-to-be is prepared."

When he came home, Ilmarinen met his mother, who greatly criticized this bride, saying: "I thought she would be better." After which Ilmarinen went to his smithy and turned the girl into a merlin-hawk. As a merlin-hawk the elder of Hiitola's daughters thus flies now. Vainamoinen then took his leave, to wait for the younger sister.

III. Origin of the Snake

Maon eli Karmeen Synty — the origin charm of the serpent. Syojatar (the Devourer), a primordial witch-figure, rows across the waters and spits her slaver onto the shore. Wind and waves shape it; the sun bakes it soft; and then the Lord, the Devil, and Lempo each contribute a part of the creature's anatomy. Collected in the Kajaani region (as noted in Volume I).

Syojatar rowed the waters,
Her throat came gurgling,
Her blade licked the waves,
Under a red sail.
She cast her slaver onto the shore,
Into an iron tube,
Into the fold of the thick grass.
Wind came and gathered it,
Waves drove it to the bank,
To the steel-tipped shore,
To the hard copper-furred one;
Water stretched it long,
The sun baked it soft.
The Lord gave it breath,
The Devil blessed its eyes,
Lempo combed out its jawbones.
Whence the teeth of the vile one?
From the barleycorn of Tuoni.
Whence the tongue of the worthless one?
From Hiitola's hay-fork.
Whence the head set on the evil one?
From the womb of Vainatar.

IV. Origin of the Lizard

Sikaliskon Synty — the origin charm of the lizard. The lizard is "Hiisi's eye," cast from copper and iron. The poem then shifts from origin to banishment: fire is summoned from the sky to know its handiwork, and the lizard's anger is melted like butter. Collected in Ostrobothnia.

Lizard, eye of Hiisi,
It was cast from copper,
Carried forth from the iron-forge.
Vingas lay in the hard bed,
Bore a hard womb,
Rocked and swayed
On the shore against the sled,
Under the edge of the long woodpile.

Fire, come down from the sky,
Swaying as a spark,
Come to know your handiwork,
Come to heal your evil!
O your mouth, O your tongue —
Honey-sweet pour from your mouth,
Mead drip from your tongue,
As salve for wounds!
As healing for hurts!
Drink your anger as wine,
Your own evils as ale,
Let your mind go bitter,
Through your bony skull,
Through your rotten teeth,
Into your copper craw,
Into your golden flank!
I melt your anger!
Butter melts when melted,
Fat when rendered out —
More melting is your anger,
And more melting are you yourself.

V. Origin of the Bee

Mehilaisen Synty — the origin charm of the bee. The bee, "bird of the air," is sent across nine seas to fetch the divine honey that heals all wounds. A syncretized charm: Jesus and God are invoked to taste and select the correct ointment, and healing is accomplished "by the power of God's word." The Christianized layer sits atop a pre-Christian healing invocation. Collected in Ostrobothnia.

Bee, bird of the air,
Go to fetch honey,
To pursue sweet mead
Across nine seas,
The sea half of a tenth;
Take birch-brooms for your wings,
A small shovel for your tail.
There is still a little time,
A tiny moment of stillness.

Already it comes thumping,
Arrives hopping along;
Six cups in its hands,
Seven on its back,
A hundred other vessels.
Where is the honey, where the water,
Where the good ointment?

Taste, Jesus, with your tongue,
With your mouth, O flowing God —
Which is the best of the salves,
Of all the remedies,
Which serves all purposes
And is fit for all;
With that I anoint the weary,
Heal the badly come-to-harm,
Through bone, through sinew,
To the middle painless,
On the surface painless,
Underneath quite healthy,
On the sides harmless,
By the power of God's word,
Ever with Jesus's help.

VI. Vainamoinen's Various Works

Vainemoisen kaikenlaisia Toimituksia — a compressed but complete Sampo cycle, the central narrative of Finnish mythology. Vainamoinen weeps for his lost kinswoman. The hag of Pohjola feeds him and sends him on his way. The smith Ilmarinen forges the Sampo (a magical mill of plenty) and wins a bride; by day he hammers, by night he soothes the maiden. The hag of Pohjola hides the Sampo behind nine locks. Vainamoinen plays the kantele to put Pohjola to sleep, steals the Sampo, and flees by sea. An ant pisses on a crane's foot; the crane screams; Pohjola wakes. The hag chases. Vainamoinen conjures a reef from flint and tinder. The hag ties brooms for wings with a hundred men under each wing. Vainamoinen raises his sword from the sea and hacks at the wings. Collected in the province of Arkhangelsk.

The hag of Pohjola, gap-toothed,
Heard a man weeping,
A hero groaning.
"That is not a child's weeping,
Nor is it a woman's weeping —
It is the weeping of a bearded hero,
The groaning of an Uvanto-man,
The wailing of a bristle-jawed one."
She fed the man, she watered the man,
Harnessed a colt
Before the russet sled,
Set out from there to look;
She struck the swift horse with the switch,
Cracked it with the beaded belt;
The swift horse will not run without the switch,
The horse will not go without the beaded lash.

A smith comes to meet them.
The smith said to his brother:
"Woe to you, old Vainamoinen,
Why are you in such dark spirits,
Why is your helmet askew?"
Old Vainamoinen said:
"I have reason enough —
I lent your mother's child
To the long reaches of the North,
To the man-eating village,
The hero-drowner's lair."
Then the smith Ilmarinen
Wrapped himself, clothed himself,
Put on an iron shirt.
"The mail on us is tougher,
The iron shirt is better."
One hand on the stallion's reins,
The other on the maiden's breast.
By day he forges the Sampo,
By night he soothes the maiden;
He finishes the Sampo,
The maiden is soothed.

The hag of Pohjola, gap-toothed,
Then carried the Sampo thither,
Into Pohjola's stone hill,
Behind nine locks,
Behind the copper mountain.
Old Vainamoinen said
To the smith Ilmarinen:
"Forge a three-pronged hoe,
With which I could get the Sampo from there,
From Pohjola's stone hill,
From behind nine locks —
I'll crack the locks with my fingers."

Then old Vainamoinen
Played the kantele with his fingers,
With the kantele's tongues he spoke,
And put all Pohjola to sleep.
Then old Vainamoinen
Got the Sampo from there,
From Pohjola's stone hill,
From behind nine locks.
Then old Vainamoinen
Sailed along the sea of Pohjola.

An ant, the murder-boy,
Pissed on the crane's foot;
The crane let out a terrible cry,
Screamed in an evil note.
The hag of Pohjola awoke,
Went to look at the Sampo:
"Has the Sampo been taken from here,
From behind nine locks,
From Pohjola's stone hill?"
"The Sampo has been taken from here,
From behind nine locks,
From Pohjola's stone hill."
The hag of Pohjola, gap-toothed,
Set out to catch the Sampo
From old Vainamoinen's belt.

The servant of old Vainamoinen,
Iki-Tiera, Tiera's son,
He had a sail at the mast's tip;
He looked east, he looked west,
He looked along the sea of Pohjola:
"Now Pohjola's ship is coming,
The war-bow is flashing!"
Old Vainamoinen saw it,
Found a tiny piece of flint,
And a small bit of tinder,
Cast them into the sea,
Raised a reef on the left,
From the right shoulder;
Pohjola's ship ran straight through it,
The war-bow flew apart.

The hag of Pohjola, gap-toothed,
Tied brooms for wings,
A hundred men under each wing,
A thousand at the quill-tips.
Then old Vainamoinen
Raised his sword from the sea,
His blade from beneath the gunwale,
And hacked at her wings.

VII. Origin of Iron

Rauan Synty — the great Origin of Iron, the most important poem in this collection and one of the central texts of Finnish shamanic tradition. The tietaja (seer-shaman) recited this charm when treating wounds made by iron weapons. To command iron, the singer had to know its full biography: how a fire-survivor's scabs fell into a spring and became rust-ore; how iron hid in stumps, in a copper sheep, at Vainamoinen's belt, in a maiden's breasts; how three brides milked black, white, and red milk from which soft iron, mixed steel, and tempered steel were born; how the hornet's poison was rejected and the bee's honey accepted as the quenching liquid; and how iron broke its oath of brotherhood with fire. The poem concludes with blood-stanching charms invoking Ukko and the Virgin Mary. Collected in the province of Arkhangelsk — the most complete version Topelius found.

On the burned-land there are many lands,
Many lands, many bogs,
In the evil fire-summer,
In the powerless fire-year.
Little remained unburned
On the fierce fell's slope,
On the wider mouth's back:
One wretched mortal remained
On the burned place;
Even that one was a little burned —
The left toes,
The sore heels.
He scraped off his scabs,
Scratched off his crusts,
Into the bubbling spring,
Into the flickering wellhead.
From that was born the birth of iron.

Where did iron hide then,
In the evil fire-summer,
In the powerless fire-year?
Iron hid there,
There it hid, there it lurked,
Between two old stumps,
Under three birch-roots.
But not even there,
Not even in the farthest corner.
Iron hid there,
There it hid, there it lurked,
Inside the blue ewe,
In the belly of the copper sheep.
Not even there.
Iron hid there,
At the belt of old Vainamoinen,
In the triple-jointed sheath.
Not even there.
Not even in the farthest corner.
Iron hid there,
There it hid, there it lurked,
In the breasts of a young maiden,
In the armpits of a growing girl.

There were once four maidens,
In all three brides,
Who milked their milk onto the ground,
Let their udders flow.
One milked black milk,
Another poured out white,
The third was blood-red.
She who milked the black milk —
From that was born soft iron;
She who poured out the white —
From that was mixed steel;
She who poured blood-red —
From that was made tempered steel,
Iron's edge was fashioned.

Iron would not be hard
Without the serpent's venom,
The black adder's slime.
The hornet, Hiisi's bird,
Watched from the roof-ridge,
Peeked from under the bark-roof,
As iron was being forged,
As steel was being made.
It carried water on its tongue
To Ilmarinen's forge.
Then the smith Ilmarinen
Tasted it with his own tongue,
Tested it well in his mind:
"These are not good for me,
For steel-making waters,
For iron-building fluids."
The bee, bird of the air,
Flew off flitting,
Flew over bogs, flew over lands,
Across nine seas,
The sea half of a tenth.
It took honey on its tongue
From seven grass-tips,
From six herb-ends,
Carried it to the smith's forge.
The smith tasted with his tongue,
Tested it well in his mind:
"Yes, these are good for me,
For steel-making waters,
For iron-building fluids."

"Woe to you, wretched iron,
Wretched iron, sorry slag,
Steel of the enchanted day!
You swore brotherhood
Before fire the judge,
Under Ilmarinen's anvil;
You said you would never cut —
You ate your wretched oath
When you slashed your brother,
Gashed your mother's child,
Set the blood running,
The red flowing.

That milk must not reach the ground,
The gold of men must not pool,
Men's life-blood must not spill in the grass;
It is as beautiful as it is precious,
Burning with the price of men,
Worthy of heroes.
Blood, stand like a wall,
Hold, gore, like a fence,
Inside the warm flesh!

What shall be brought to it,
And what shall be carried,
As a dam for the blood-ditch,
As a bolt for the blood-road?
God's word as a dam,
The Lord's might as a plug.

Ukko, golden king,
Old guardian of the heavens,
God of the sky,
Press your thick thumb,
Lay your finger on the flesh,
To block the evil gate,
To plug this corner!

If that is not enough,
There are yet more words:
Virgin Mary, mother,
Dear merciful mother,
Bring a turf from behind the house,
Moss from under the sauna wall,
To plug the wound!

Maiden Mary, mother,
Dear merciful mother,
Reach for a thread from your head,
Shake loose a golden lily,
A honey-silk thread,
Lay it on your braid!
That the milk not flow to the ground,
That men's gold not pool,
Men's life-blood not spill in the grass —
Blood, stand like a wall,
Hold, gore, like a fence,
Inside the warm flesh!"

VIII. Words to the Winter-Hen

Talvikon Sanat — a brief, affectionate address to the talvikko (winter-hen or ptarmigan), calling her by endearments and bidding her climb to her perch. Collected in Ostrobothnia.

Snow-back Luppanainen,
Beautiful-furred Rohytyinen,
Pure white casting,
My dove, my little bird,
Apple atop the roost-pole,
Finest one on the beam,
Counter of women's locks,
Weigher of keys,
Turner of the bucket-handle —
Climb up on your perch,
Rise to the alder's branch,
Climb to the birch's bough!

IX. Words Against Colic

Ahkyn Sanat — a healing incantation against ahky (colic, stomach cramps). The disease-spirit is named as three brothers made from swamp and awl-points, and banished to the shore of Rutia's sea in escalating rounds: nine rams, nine oxen, nine stallions. The banishment destination — a place where pines roll backwards and great trees are pushed butt-first — is the Finnish image of the end of the world, where normal order is reversed. Collected in Ostrobothnia.

Colic-boy is Ahmeroeinen,
The second boy is Tohveroeinen,
The third is Korentolainen,
Made from swamp, made from earth,
Built from the tips of awls,
Cast from water-foam.
Why do you seethe, wretch,
Why do you, water-foam, torment?
Leave my belly, wretch,
Worm from the crack of my liver —
Stop biting, stop gnawing,
Stop eating, stop chewing.

There I banish you —
To the shore of Rutia's sea;
There your father weeps,
Your parent laments,
They boil a sorcerer's cauldron
In the sootiest coats,
In bloody garments.

Do not come back from there
Until I come to fetch you
With nine rams,
With one ewe's bearing.
Do not come back from there
Until I come to fetch you
With nine oxen,
With one cow's bearing.
Do not come back from there
Until I come to fetch you
With nine stallions,
With one mare's bearing.

There you have been wept for,
A lifetime mourned.
Go where I command —
To the edge of the rapids' roar,
To the hard bank of the river,
Where pines roll backwards,
Where whole spruce-cones fall,
Where great pines are pushed butt-first,
And pointed-topped pines go crown-first.

X. To Frost

Pakkaselle — an invocation addressed directly to Frost (Pakkanen), personified as the son of the North Wind (Puhuri). The speaker pushes fire into his own shoes and commands Frost to go freeze the bogs and stones instead. Collected in Ostrobothnia.

Frost, son of the blowing wind,
Do not freeze my fingernails,
Do not chill my head!
I push fire into my stockings,
Embers into my shoes,
Against Frost's chilling,
Against the hard weather's touch.
You have plenty to freeze —
Freeze bogs, freeze lands,
Freeze trees and chaff,
Freeze the cold stones!

XI. Sailors' Prayer to Ilmarinen

Merimiesten rukous Ilmariselle — a prayer to Ilmarinen in his aspect as wind-god and "bird of joy," asking him to blow a fair wind for the sailors' journey. Collected in Ostrobothnia.

Ilmarinen, bird of joy,
Fly where I command,
To the end of everlasting time,
To the home of the dawn's breaking!
Press your cheeks to pouches,
Blow a joyful wind,
A fair breeze for me,
Wherever I now must go!

XII. Prayer to Summon Ahto

Rukous jolla Ahto kutsuttiin — a fisherman's invocation to Ahto, lord of the waters and guardian of fish, asking him to gather the fish from the deeps and drive them to the grassy bank where the speaker waits. The closing reference to Vainamoinen's playing links fishing magic to kantele magic. Collected in Ostrobothnia.

Give, Ahto, your gifts,
Draw from the wild deep
The dwellers of the wet house,
Gather the fish from the shallows,
Search out the scattered pike,
And the bent-necked perch!
Hasten to the grassy bank,
To hear the music,
To hear Vainamoinen's playing.

XIII. At Dawn

Paivan koittaissa — a greeting to the rising sun, asking it to bring health, fortune, and good fishing. The shortest and most tender of the collection's invocations. Collected in Ostrobothnia.

Hail to you for showing your face,
Golden Sun, for your dawning,
Sunrise, for your rising!
Rise up from beneath the waves,
Travel above the pine-forest,
Run your arc beautifully,
Reach your joy by evening.
Bring gifts when you come,
Bring us perfect health,
Shift our fortune to the getting,
Guide luck onto our fishing-hook,
Steer the catch to the tip of our thumb!

Colophon

These thirteen songs were translated from the Finnish by the New Tianmu Anglican Church in March 2026. The source text is the 1823 first edition of Zacharias Topelius the Elder's Suomen Kansan Vanhoja Runoja ynnä myos Nykyisempia Lauluja, Volume II, as digitized by Project Gutenberg (EBook #72833, produced from the Turku: J.C. Frenckell & Son, 1823 edition). No prior English translation of any of these texts is known to exist.

Topelius (1781-1831), a district physician in Nykarleby, Ostrobothnia, collected these songs from Finnish and Karelian singers during his travels across northern Finland and Russian Karelia in the 1810s. His five volumes (1822-1831) constitute the earliest published collection of Finnish oral poetry and the direct foundation on which Elias Lonnrot built the Kalevala (1835, 1849). Many of the songs in this volume — especially the Origin of Iron, Ilmarinen's Courting, and the Sampo cycle — reappear in the Kalevala in expanded and rearranged form. These are the earlier, rawer versions: shorter, more fragmentary, preserving the oral performer's transitions, formulae, and syncretized Christian invocations exactly as recorded.

The Origin of Iron (Rauan Synty) is one of the most important texts in Finnish shamanic tradition. The tietaja (seer-shaman) was required to know the entire mythic biography of iron before he could command it to stop a wound from bleeding. The version recorded here is, by Topelius's own account, the most complete he found across both Karelia and the far North.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

🌲

Source Text: Suomen Kansan Vanhoja Runoja, II Osa (1823)

Finnish source text from Project Gutenberg EBook #72833, digitized from the 1823 Turku first edition. Presented here for reference, study, and verification alongside the English translation above. Orthography is archaic nineteenth-century Finnish as Topelius recorded it.

Lukioille.

Muutamalta maan-mieheltä kehotettu ilmottamaan näistä vanhoista
runoista, misä maan-paikasa kuki on veisattu taikka löytty, josta
tiedosta kaikenmoisia valistuksia mahtais noudatettaa sekä Suomen
kielen selitykseksi että entisten tapojen ja elokeinoin tuntemiseksi
kusakin maasa, saan minä nyt tiedoksi jättää että: Ensimmäisen
Osan runoista ovat Laulajan alku ja loppu virret, Kanteleen synty,
Väinämöisen kosiominen ja Kalevan poika Pohjan maalta, Kemin tienoilta
kotosin, Oluen teko, Väinämöinen ja Joukamoinen, Mailman alku munasta
ja Venehen teko Arkkangelin läänistä ja Vuokkiniemen pitäjästä,
Kärmehen synty Kajanin puolesta ja Jauho-Runo Savon maalta. Täsä
toisesa osasa ovat Pistoksen synty, Ilmarisen kosiominen, Väinämöisen
kaikenlaiset toimitukset ja Rauan synty Arkkangelin läänistä ja kaikki
muut Pohjan maalta.

Kuitenkin löytyy monisa, vaikka toisistaan kaukoisisa maan-paikoisa
jäänöksiä ja sekoituksia samoista lauluista, jotka osottavat yhteisen
vanhan aikasen alun. Niin olen löynny Rauan Synnyt sekä Karjalasta että
synkiältä Pohjan perältä, melkeen yhtä pitävät, vaikka ei yhdenkään
niin täydellisen kuin se joka täsa on kerrottu. Muutamista keksitään
myös etelämpi sekä runoin että kansan syntymämaja, koska esimerkiksi
Lapin maan rajoilla Runo mainittee tammipuusta, joka ei luonnan kasva
koko Pohjan maalla.

Nykyisinä aikoina ovat ne vanhat runolaulut Pohjan lahden rantamailta
kokonansa kadonneet. Niitä veisataan nyt ainoastansa Suomen itäisillä
äärillä, vaan erinomattain muutamisa pitäjisä vanhasa luoteisesa
Venäjän maasa, josa lavialta asuu selvä Suomen kansa alku puhtaudesa ja
arvosa.

Vanhoja Runoja.

Pistoksen Synty.

Nelj' on neittä, kolm' uroista,
Yhen niityn niittäjiä
Min' on niitty, sen haravoitti,
Senpä karhilla veteli.
Tuli kokko Turjan maalta,
Laskien Lapista lintu
Syömähän kylän kiroja,
Lainehia lappamahan:
Se poltti porolla heinät,
Kypenillä kyyvätteli.
Tuuli tuli Pohjolasta,
Tuonne tuuli tuhat vei,
Vaaran vankan liepiöhön.
Meren mustihin mutihin,
Pimeihin pyörteihin,
Tarkkahan Tapiolahan.
Siellä miehet mettä juopi,
Simoa sirettölööpi.
Siihen kasvo kaunis tammi,
Vesa verratoin yleni;
Olovahk'on oksiltahan,
Leviähk' on lehviltähän.
Pietti pilvet juoksemasta,
Hattarat hasertamasta.
Ikävä imehnosille,
Kavelo vein kaloille
Ilman päivän paistamata,
Kuun kuumottamata:
Katsellen kanervo juuret,
Jakoallen hienot heinät
Etsitään tammen kaatajata.
Pikku mies merestä nousi,
Uro aallosta yleni,
Kolmen sormen korkeuinen,
Pystön peukalon pituunen.
Sill' on kassa kantapäässä,
Nännit polvessa eessä,
Pikku kirvehet käessä,
Vaski varsi kirveessä,
Pääs' on paasinen kypärä,
Jalois' on kiviset kengät,
Hyiset kintaat käessä;
Hyistä kelkoa vetäävi,
Hyistä tammia taluuvi.
Hyys' on ilmat, jääs' on järvet,
Hallas' on hamehen helmat.
Himelöövi kirvestähän
Viiellä virosimella,
Kuuella kovasimella,
Seitsämällä sieran päällä,
Kaheksalla kannikolla.
Astua tuhutteloo
Juurella ryti-morain,
Äkähillä puun punasen.
Iski puuta kirvehellä,
Tammia tasa terällä:
Eipä ollut aikoakaan,
Taitto tammen, maahan kaato,
Latvan suurehen suvehen
Tyvin työnti Pohjolahan.
Hän tuon sanoiksi virtti:
Tuosta noita nuolet saisi,
Ampuja pahat piilet,
Oksista tulisen tammen,
Äkähistä puun punasen.
Paha pääty kuulomassa,
Jumala tähystämässä.
Kolm' on poikoa pahalla
Yks on rujo, toinen rampa,
Kolmas on peri-sokia;
Rujo jousten jännitsiä,
Rampa nuolien vanuja,
Ampuja peri-sokia.
Varret tammesta vanuuvi,
Päät teköö tervaksista.
Millä nuita sulatahan,
Sulatahan, karretahan?
Maon mustilla verillä,
Hiuksilla Hiien neien,
Varpusen vivuttimilla.
Ampu yhen nuoliahan,
Valitsi parahan varren,
Maa emää jalkoihin:
Tahto maa Manalle mennä,
Hieta harju halkiella.
Ampu toisen nuoliahan,
Valitsi parahan varren,
Päällä päähän taivoseen:
Tahto taivonen haleta,
Ilman kaaret katkeilla.
Ampu nuolen kolmannenkin
Ylitse meren yheksän,
Meri puolen kymmenettä,
Hiitolan kivi mäkehen,
Kalvatellen kalliosta
Ihoon alastomahan,
Varsin vaatteettomahan.
Itse virkki, nuin saneli:
Tuo nuoli perittänee,
Kutsu Hiien Hiitolasta,
Jumaloista Jukko-selän
Syömähän tätä pahoa,
Luonnotarta loppamahan:
Juokse korvet konteina,
Oravina kuusen oksat,
Kärppänä kiven koloot,
Veit on saukkona samoon — —
Ota Piru pistoksesi
Keitolainen keihääsi,
Äkähäsi Älön poika
Verisistä vaattehista,
Hurmehisista sovista,
Urohosta uhkaavasta,
Miehestä möksevästä,
Ihosta ihmenos raukan,
Emon tuoman ruumihista
Ennen päivän nousemista.
Koi jumalan koittamista,
Isäntäsi itkemässä,
Muorisi murehtimassa
Verisellä mättähällä,
Verisillä kyynelillä:
Otas — urohosta uhkaavasta,
Miehestä mökisevästä.

Ilmarisen Kosiominen.

Annikk' oli saaren neiti,
Se oli poukkujen pesiä,
Vaattehitten valkasia,
Sinisen meren selällä,
Laavun laiturin nenässä,
Niemessä nenättömässä,
Saaressa sanattomassa;
Loipa silmäns luotehelle,
Käänti päätä päivän alle,
Keksi mustasen merellä,
Sinervöisen lainehilla.
Hän tuon sanoiksi virtti:
"Kuin ollet Isäni pursi,
Veikon vestämä venonen,
Käännätes kohin kotia,
Perin muille valkamoille.
Kuin ollet vesi hakonen
Vesi päälläsi vetele.
Kuin ollet vesi kivinen
Vesi päällesi vetele.
Kuin sie ollet lintuparvi,
Niin sie lentohon leviä.
Kuin ollet vanha Väinämöinen
Niin pakinoille painehile".
Tuopa vanha Väinämöinen
Se pakinoille paineli.
Lasutteli matkamiestä,
Kysytteli tien käviää:
"Kunne läksit Väinämöinen"?
"Läksin lohta pyytämähän".
"Tuosta tunnen Väinämöisen,
Tuon vanhan valehtelian.
Toisin ennen miun isäni,
Toisin valta vanhempani,
Verkkoja venehen täysi,
Lasuksia laiva kaikki".
"Jo vainen valehtelinki".
"Kunne läksit Väinämöinen"?
"Läksin hanhien ajohon
Puna suisen korjelohon".
"Tuosta tunnen Väinämöisen
Tuon vanhan valehtelian
Toisin ennen miun isäni.
Toisin valta vanhempani.
Suur' oli koira kahlehissa
Suuri jousi jäntehissä".
"Jo vainen valehtelinkin".
"Kuin et tosin sanone,
Käännän purtesi kumohon".
Täytyypä tosin sanoa.
"Läksin neittä kosiomahan
Pimiästä pohjolasta,
Miesten syömästä kylästä,
Urohon upottajasta".
Annikk' oli saaren neiti,
Se oli poukkujen pesiä,
Vaattehitten valkasia,
Käsin käänti vaattehia.
Koprin helmahan kokosi,
Meni juossua pajahan,
Hän tuon sanoiksi virtti:
"Oi on Seppä veikkoseni!
Takoja ijän ikuinen!
Otettihin ostettusi,
Satoin markoin maksettusi,
Tuhansin lunastettusi,
Kolmin vuosin kosiottusi".
Lankesit pihet pivoisin,
Vaipusi vasara käestä,
Meni savuna pihallen.
"Oi emoni kantajani,
Lämmitä saloa sauna,
Pian pirtti riunuttele
Pikkusilla pilkehilla,
Lai tiimaista poroa,
Tuo sie paita palttinainen,
Tuo sie kauhtana kaponen
Päälle paian palttinaisen,
Tuo sie ussakka utunen
Päälle kauhtanan kapoisen"
Teki olkisen hevoisen,
Pani varsan valjahisin,
Ruskian reen etehen,
Laski virkkoa vitalla,
Helähytti helmispäällä.
Virkku juoksi, matka joutu,
Reki vieri, tie lyheni.
Tuli Hiitolan kotihin.
Hiitolan koirat haukkumahan,
Ilman lukku luksuttamaan.
Itse virkki, noin saneli:
"Jok' on valmis valvattini
Valmis valvateltavasi"?
"Ei ole valmis valvattisi
Valmis valvateltavasi.
Kuin sä kyntänet kyisen pellon
- Kärmehisen käännättelet
Miesten, miekkojen terillä,
Naisten neulojen nenillä".
Sata sarvi Hiien härkä
Pajan teki polvillahan,
Sitten kynti kyisen pellon,
Kärmehisen käännytteli
Miehen miekkojen terillä,
Naisten neulojen nenillä.
"Jok' on valmis valvattini
Valmis valvateltavani"?
"Ei ole valmis valvattisi
Valmis valvateltavasi.
Kuin kylpenet kyisen kylvön
Rauta-kylvön rapsuttanet".
"Oi Ukko, yli-Jumala
Tahi taata taivahainen!
Nossas pilvi luotehelta,
Toinen suurelta suvelta,
Kolmas kohta koillisesta;
Nepä yhteen yhytä,
Lommakkohon loukahuta
Sa-a lunta sauan varsi
Kiehittele keihäs varsi
Nuille kuumille kiville
Palavoille Paateroille".
Sitte kylpi kyisen kylvön,
Rauta-kylvön rapsutteli.
"Jok' on valmis valvattini,
Valmis valvateltavani"?
"Ei ole valmis valvattisi,
Valmis valvateltavasi.
Kuin saanet Hiitolan joesta
Hauin hirmu-hampahisen
Kalan suuren miesten syöjän"
Sitte tuli tuskaksi,
Pahon loiksi paineli.
Tuo oli seppo Ilmarinen
Teki rautasen kokon,
Kuin on hauki sukelteleksi
Niin on kokko liiteleksi,
Liiteleksi, laateleksi.
Tuonpa kokko koprin kavahti
Saipa kokko kynsihinsä.
"Jok' on valmis valvattini,
Valmis valvateltavani"?
"Jo on valmis valvattisi,
Valmis valvateltavasi".

Kotia tultuansa kohtaisi Ilmarinen Äitinsä, joka paljon moitti tätä
miniätä sanoten: "Luulin minä paremmaksi". Jonka jälken Ilmarinen meni
pajaansa ja muutti tytön Lokaksi. Lokana lentää siis nyt vanhempi
Hiitolan tyttäristä. Väinämöinen otti sitte eronsa, odottaaksensa
nuorempata sisarta.

Maon eli Kärmeen Synty.

Souti Syöjätär vesiä,
Tuli kurkku turjutteli.
Lapa lieto lainehia,
Punasella purjehella.
Laski kuolan laitumelle
Putken rautasen sisähän,
Paksun heinän palteheseen.
Tuuli tuli, tuon kokosi,
Aalto rannalle ajeli
Varalle teräsperälle,
Vankan vasken karvaselle;
Vesi sen pitkäksi venytti,
Paisti päivä pehmiäksi.
Siihen Herra hengen antoi,
Piru silmät siunaeli,
Lempo leukaluut sukesi.
Mistä hampaat häjyllä?
Orahasta Tuonen otran.
Mistä kieli kelvottoman?
Hiitolaisen heinä hanko.
Mistä pää pahalle pantu?
Välisestä Väinättären.

Sikaliskon Synty.

Sikalisko Hiien silmä,
Se on vaskesta valettu,
Kasarista kannettuna.
Vingas vankaan makasi,
Kanto kohtua kovoa,
Kiikutteli, röyhytteli
Rannalla rekeä vasten,
Pinon pitkän reunan alla.
Tullus tulla taivahasta,
Kekäleenä keikuttele,
Tule työsi tuntemahan,
Pahasi parantamahan!
Voi on suusi, voi on kieles.
Sima suustasi suloa,
Mesi heitä kielestäsi,
Kipehille voitehiksi!
Haavoille parantehiksi!
Juos viinana vihasi,
Olunna omat pahansi,
Mennä mieli karvahaksi,
Läpi luisen pää-lakesi,
Läpi haisu-hammastasi,
Vahtaasi vaskisehen,
Kupeheesi kultaihiseen!
Suluon sun vihasi!
Suli voi sulattaisa,
Rasva räyvyteltäisä,
Sulemmat sinun vihasi,
Sulempi sinä itekkin.

Mehiläisen Synty.

Mehiläinen ilman lintu,
Lähe mettä noutamahan,
Simoa tavottamahan
Meren yheksän ylihte,
Meri puolen kymmenettä;
Ota vastat siiviksesi,
Lapioinen purstoksesi.
Vielä on aikoa vähänen
Pikkuruinen piramata.
Jo tulla tuhutteloo,
Saaha hypelöittelöö;
Kuusi on kuppia käessä,
Seihtemän selän takana,
Sata muuta muskulata.
Missä on mettä, kussa vettä,
Missä voietta hyvää.
Koita Jesus kielelläsi
Suullasi sula Jumala,
Mikä on paras voitehista,
Kaikista kahteista,
Joka kaikkein pätöö,
Eineän kelpoaa;
Sillä voian voipunutta,
Pahoin tullutta parannan,
Läpi luun, läpi jäsenen,
Keskeä kivuttomaksi,
Päältä kivuttomaksi,
Alta aivan terveheksi.
Vieriltä viattomaksi,
Sanan voimalla Jumalan,
Aina Jesuksen avulla.

Väinämöisen kaikenlaisia Toimituksia.

Pohjan akka harva hammas,
Kuuli miehen itkevänsä,
Urohon urisevansa.
"Ei oo itku lasten itku,
Eikä itku naisten itku,
Itku on partasuun urohon,
Urina Uvantolaisten,
Jouhi leuvan jorjottama."
Syötti miehen, juotti miehen
Pani varsan valjasehen
Ruskian reen etehen,
Läksi siitä katsomahan,
Laski virkkoa vitsalla
Helähytti helmi vyöllä;
Ei virkku vitsatta juokse.
Helmin lyömättä hevonen.
Seppä vastaan tuloovi.
Sano Seppä Veiollensa:
"Voi sie vanha Väinämöinen,
Mit' olet paholla mielin.
Kuta kallella kypärinä"?
Sano vanha Väinämöinen;
"Ompa syytä ollakseni,
Lainasin Enosi lapsen
Pohjon pitkään perään,
Miesten syömähän kylään,
Urosten upottajain".
Siitä Seppo Ilmarinen
Viitiseksi, vaatiseksi,
Rauta paitoin paneksi.
Luostuhus on meis lujempi,
Rauta paiasa parempi.
Käsi on oron ohjaksessa,
Toinen neitosen nisissä.
Päivät sampua takuoo,
Yöt neittä lepyttelöö,
Saapi sampon valmihiksi,
Neitysen lepytetyksi.
Pohjon akka, harva hammas
Saatto sitte sammon tuonne
Pohjolan kivi-mäkeen,
Yheksän lukun taaksi,
Vaaran vaskeen takana.
Sano vanha Väinämöinen
Sepälle Ilmariselle:
"Tavo kuokka kolmi tjorpa,
Jolla saisin sammon tuolta
Pohjolan kivi-mäestä
Yheksän lukun takoa,
Lukut sormin loukuttelen".
Siit on vanha Väinämöinen
Sormin soitti kanteletta,
Kielin kanteleen pakasi,
Nukuttihin pohjon kanssa.
Siitä vanha Väinämöinen
Saapi sitte sammon tuolta
Pohjolan kivi mäestä,
Yheksän lukun takoa.
Siitä vanha Väinämöinen
Laski pitkin Pohjon merta.
Muurahainen murha poika
Se kusi kuren jalalle,
Kurki laski kumman äänen,
Parkasi pahan säveleen.
Havaitsi pohjan akka,
Meni sampoo katsomaan:
"Jok' on täältä sampo saatu
Yheksän lukun takoa
Pohjolan kivi mäestä"?
"Jo on täältä sampo saatu
Yheksän lukun takoa
Pohjolan kivi mäestä"?
Pohjon akka harva hammas
Läksi sampoo tapoamaan
Vyöltä vanhan Väinämöisen.
Renki vanhan Väinämöisen,
Iki Liera Tieran poika,
Sill' on purje puun nenässä,
Katso iän, katso lännen,
Katso pitkin Pohjan merta:
"Nyt tuloo Pohjan pursi,
Sota hanka hailattaapi".
Näki sen vanha Väinämöinen,
Löysi piitä pikkarainen,
Tosin tauloa vähänen,
Senkin mestäsi merehen,
Kaotti kamalon vasemman
Oikiasta olka päästä,
Juoksi puhki pohjan pursi
Sota hanka halki lenti.
Pohjan akka harva hammas
Vastat siiveksi sitoo,
Sat' on miestä siiven alla.
Tuhat on kynän tutkamessa.
Siitä vanha Väinämöinen
Nosti miekkansa merestä,
Lappionsa alta laian
Siitä hän siipiä sivalti.

Rauan Synty.

Palosell' on paljon maita,
Paljo maita, paljo soita,
Pahana palo-kesänä,
Tuli-vuonna voimatonna
Jäi vähän palamatonta
Tuiman tunturin loalla,
Suuremman suun selällä:
Jäi yksi imehno raukka
Paikalle palanehelle,
Jo sitäkin palo vähäsen
Vasempia varpahia;
Kaiempia kantapäitä;
Luoputteli ruppiansa,
Kaaputteli karstojansa,
Heräsehen hettiöhön,
Läikkyvähän lähteheseen.
Siitä synty rauan synty.
Missä sillon rauta säily
Pahana palo-kesänä,
Tuli-vuonna voimatonna?
Tuolla sillon rauta säily
Tuolla säily, tuolla piili
Kahen kantosen välissä,
Koivun kolmen juuren alla.
Vaan ei viellä sielläkänä
Ei perän pereäkänä.
Tuolla sillon rauta säily,
Tuolla säily, tuolla piili
Sisällä sinisen uuhen
Vaski lampahan vatsassa.
Eipä vielä sielläkänä.
Tuolla sillon rauta säily,
Vyöllä vanhan Väinämöisen,
Kolmi-jatkossa tupessa.
Eipä vielä siellälläkänä.
Ei perän pereäkänä.
Tuolla sillon rauta säily,
Tuolla säily, tuola piili
Nuoren neitosen nisissä,
Kasvavaisen kainalossa.

      *   *   *

Oli ennen neljä neittä,
Koko kolme morsianta,
Lypsit maahan maitoansa,
Uhkutit utariansa.
Yksi lypsi mustan maion.
Toinen valkian valutti
Kolmas on veri punasen.
Joka lypsi mustan maion,
Siitä synty melto-rauta;
Joka valkian valutti,
Siitä on teräs sekanen;
Joka on veri punasen,
Siit' on tehtynä teräkset,
Rakettuna rauan syöntö.
Ei rauta kova olisi
Ilman kärmehen kävettä,
Maon mustan muujuhita.
Herheläinen Hiien lintu
Se katto katon rajasta,
Alta tuohen tuiotteli,
Rautoja rakentaissa,
Teräksiä tehtäissä
Kanto vettä kielellänsä
Tuohon Ilmarin pajahan.
Siitä seppo Ilmarinen
Itse koitti kielellänsä,
Hyvin maisto mielellänsä.
"Ei nämät hyvät minulle
Teräksen teko vesiksi,
Rautojen rakennus maiksi".
Mehiläinen ilman lintu
Lenti tuonne liipotteli,
Lenti soita, lenti maita
Ylitse meren yheksän,
Meri puolen kymmenettä.
Otti mettä kielellänsä
Seittämästä heinän päästä
Kuuen ruohosen nenästä,
Kanto Seppälän pajaan.
Seppä koitti kielellänsä,
Hyvin maisto mielellänsä.
"Kas näm' on hyvät minulle
Teräksen teko-vesiksi,
Rautojen rakennus-maiksi.
Voi sinua rauta raukka
Rauta raukka, koito kuona,
Teräs tenho päivällinen!
Kuin sä vannot veljeksyttä
Tulen tuomarin eessä,
Alla ahjon Ilmarisen;
Et sanonut koskevasi,
Söit sä vaivanen valasi
Kuin sä vestit veliäsi,
Lastusit emonsi lasta
Veren päästit juoksemahan
Punasen putoamahan.
Ei se maahan maito joua,
Kumpuhun Ulosten kulta,
Miesten hempo heinikköhön;
Niin on kaunis kun on kallis
Miesten hinnasta palava,
Urohosta kelpoava.
Veri seiso niin kuin seinä,
Asu hurme niin kuin aita,
Lihan lämpösen sisällä!
Mitä tuohon tuotanee,
Ja kuta veettänee
Salvaksi samu-ojalle,
Veren tiellen telkimeksi?
Salvaksi sana Jumalan,
Tuke Herran tukkioksi.
Ukko kultanen kuningas
Vaari vanha taivahainen,
Taivahallinen Jumala,
Pane paksu peukolosi,
Liitä sormesi lihalle
Paikaksi pahan veräjän,
Tämän kulman tukkimeksi!
Josk' et siitä kyllä tulle,
Viel' on muitakin sanoja:
Neitsy Maria emonen,
Rakas äiti armollinen,
Tuo turves tuan takoa,
Sammal saunan seinän alta
Tulialle tukkioksi!
Neiti Maria emonen,
Rakas äiti armollinen,
Tavu päästäsi tavota,
Kulta lumme luiahuta,
Simo silkki rihmallasi,
Pane palmikoisellasi!
Ettei maito maahan juokse,
Kumpuhun Ulosten kulta,
Miesten hempo heinikköhön
Veri seiso niin kuin seinä,
Asu hurme niin kuin aita
Lihan lämpösen sisällä!"

Talvikon Sanat.

Lumi-selkä Luppanainen,
Kaunis karva Röyhytyinen,
Uppo valkia valimo,
Nunnoseni, lintuseni,
Orren päällinen omena,
Parren päällinen parahin,
Naisten lukkohin lukia,
Avainten arvelia,
Kiulun korvan kierteliä
Nouse puulle putkullesi,
Lepän lengolle ylene,
Nouse koivun konkelolle!

Ähkyn Sanat.

Ähky poika on Ähmeröinen,
Toinen poika on Tohveroinen,
Kolmasi Korentolainen,
Tehty suosta, tehty maasta,
Pantu äimän kärkösistä
Veen vahesta valettu,
Mitäs konna kuohaelet,
Veen vahti vaivaelet,
Lähe konna kohustani,
Mato maksani raosta,
Puremasta, nietämastää,
Syömästä, kaluamasta.
Tuonne ma sinun manoan,
Meren Rutian partahalle,
Siellä itkeepi isäsi,
Valittaapi vanhempasi,
Keittävät kuhurin kattilata,
Hormusimmilla nutuilla,
Verisillä vaattehilla.
Ellös tulko ennen sieltä,
Ennen kuin tulen noutamahan
Yheksällä oinahalla,
Yhen uuhen kantamalla.
Ellös tullo ennen sieltä,
Ennen kuin tulen noutamahan
Yheksällä härkäsellä,
Yhen lehmän kantamalla.
Ellös tullo ennen sieltä,
Ennen kuin tulen noutamahan,
Yheksällä orihilla,
Yhen tamman kantamalla.
Sinne sinua on itkettynnä,
Ikäkausi kaivattunna.
Mene tuonne kunne käsken,
Ryönä kosken partahaseen,
Virran korvahan kovahan,
Perin siellä vieryvät petäjät,
Kokonansa kokka hongat,
Tyvin syösten suuret hongat,
Latvoin laikka-päät petäjät.

Pakkaselle.

Pakkanen puhurin poika,
Älä kylmää kynsiäni,
Älä päätäni palele!
Tultas tungen sukkahani,
Kekälettä kenkähäni,
Pakkasen palelemata,
Kovan ilman koskemata,
Kyllä sull on kylmäämistä,
Kylmää soita, kylmää maita,
Kylmää puita ja pehuja,
Kylmää kylmiä kiviä!

Merimiesten rukous Ilmariselle.

Ilmarinen ilo lintu.
Lennä tuonne kunkan käsken,
Iän ikuisen perähän,
Päivän koitonnon kotohon!
Pane poskes pussuksihin.
Puhalla iloinen ilma,
Minulle myötäinen myry,
Minnekkin nyt mennäkseni!

Rukous jolla Ahto (kalain haltia) kutsuttiin.

Anna Ahto antimesi,
Veä vilialta väleen,
Majan märjän asuvita,
Kalat karulta kokoele,
Hauit hajalta hajeskele,
Ahvenet myös kyrmyniskat!
Riennä ruoholle veäksen,
Soitantota kuulemahan,
Väännäntötä Väinämöisen.

Päivän koittaissa.

Terve kasvos näyttämästä,
Päivä kulta koittamasi»,
Aurinko ylenemästä!
Pääse ylös aaltoin alta,
Yli männistön matkusta,
Juokse kaares kaunihisti,
Pääse illalla ilohos.
Tuo tuliaiset tullessasi,
Tuo meill' täyttä terveyttä,
Siirrä saama saatavihin,
Onni onkeemme ohaitse,
Pyytö päähän peukalomme!

Source Colophon

Finnish source text from Project Gutenberg EBook #72833: Suomen Kansan Vanhoja Runoja ynnae myoes Nykyisempia Lauluja II by Zacharias Topelius (1823). Produced by Jari Koivisto from the 1823 Turku first edition (J.C. Frenckell & Son). Released into the public domain by Project Gutenberg, December 2023. The orthography preserves the original 1823 conventions: "w" for modern "v", doubled vowels for long vowels, and archaic case endings.

The "Newer Songs" section of the volume (patriotic odes, verse fables, and occasional poetry by named authors) falls outside the folk tradition and is not included here.

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