From the Collection of Zacharias Topelius (1831)

These are the thirty-seven Old Songs from the fifth and final volume of Zacharias Topelius the Elder's Suomen Kansan Vanhoja Runoja ynnä myös Nykyisempiä Lauluja ("Old Songs of the Finnish People, together with Newer Songs and Lays"), published posthumously in Helsinki in 1831. Topelius died on January 9, 1831, before he could see this volume through the press; the biographical memoir that opens it was composed by his publisher. The songs were collected from Vuokkiniemi in Russian Karelia, Sotkamo, Paavola, and Kalajoki — spanning the full geographical range of Topelius's fieldwork. This volume is dominated by healing incantations: serpent charms, blood-staunching spells, birth charms, nightmare banishments, and words against stone, tree, frost, and colic. But it also contains unique mythological material: a variant of Vainamoinen's fishing encounter with Joukahainen (here a shape-shifting maiden), a folk Passion narrative older than the Reformation, and the Karhun Lumous — a bear enchantment for protecting cattle from the sacred animal.

The volume also contains a section of "Newer Songs" (Nykyisempiä Lauluja) — didactic verse and occasional poetry — which fall outside the folk tradition and are not translated here. Source text from Project Gutenberg (EBook #73022).

Preface

The preface to Volume V contains a biographical memoir of Topelius the Elder, written after his death on January 9, 1831. Zacharias Topelius was born in Nykarleby, Ostrobothnia, on October 1, 1781, the son of a minister. He studied medicine at the Royal Academy of Turku and was appointed district physician of Nykarleby in 1811. His passion for Finnish folk poetry led him to collect songs from singers across northern Finland and Russian Karelia throughout the 1810s and 1820s, producing five volumes between 1822 and 1831. He was the first to publish Finnish oral poetry in systematic form, directly inspiring Elias Lonnrot's Kalevala project. He died at the age of forty-nine, leaving this final volume to be completed by others. His son, also named Zacharias Topelius, would become Finland's most celebrated novelist.

I. Vainamoinen's Fishing

Vainamoinen ongella — a variant of the Joukahainen encounter, unique to this collection. Vainamoinen hooks a fish that is too smooth for a whitefish, too grey for a pike, too noseless for a human — a shape-shifting maiden (Joukahainen or, in another version, Vainatar, Vainamoinen's own daughter). When he reaches for his knife to cut the salmon, she leaps back into the sea and mocks him from the waves. This is the earliest published form of a myth that would become the Kalevala's "Aino" episode — the old man who cannot hold the maiden he has sought all his life. From Vuokkiniemi.

Old Vainamoinen himself
Was fishing with a rod,
Working with a hand-net
At the nose of a misty cape.
The brazen rod trembled,
The silver line sang
As Vainamoinen fished.
"A fish has come to my hook —
I draw it to my boat,
To my tar-bottomed vessel."
He looks, he turns it over;
Too smooth for a whitefish,
Too grey for a pike,
Too scaleless for a salmon,
Too noseless for a human,
Too beltless for a Vaino-maiden.

Old Vainamoinen himself,
He then spoke these words:
"Had I my household knives,
Or my log-splitting blade —
I'd slice the salmon into cuts,
I'd set the salmon in portions."
The salmon splashed into the sea,
The fish into the dappled depths.
Only then did she raise her head
On the fifth gust,
On the sixth wave,
She showed her left foot,
Her right shoulder
On the ninth wave,
On the seventh swell.
She herself spoke, she said:
"O old Vainamoinen,
O fool in your foolishness,
Witless in your want of mind!
I was not a red salmon —
I was young Joukahainen,
Whom you sought your whole life long,
Through all your days you hoped —
But you did not know to hold me,
Nor did I come to you
To be sliced into salmon cuts,
To be set in salmon portions."

Old Vainamoinen himself,
He then spoke these words:
"Why did you come to me?"
"I came to you
To spread your bed,
To help your feet rest,
To place the pillow beneath your head.
I came as a support for the Old One,
As a comfort for the trembling." —
"O young Joukahainen —
Come again another time!"

Young Joukahainen herself,
She then spoke these words:
"I know a liar,
I understand a deceiver;
I will not come as support for the Old One,
As comfort for the trembling."

Old Vainamoinen himself,
Head bowed, in dark mood,
Stepped homeward;
His mother hastened to ask,
The old woman to inquire:
"Why are you in dark mood,
Your helmet all askew?"
Steadfast old Vainamoinen
At once spoke these words:
"What I sought all my life —
I did not know to hold,
To hold the Vaino-maiden."

In another version, Vainatar or Vainamoinen's daughter is substituted for Joukahainen, though the speeches and story are the same in both. — This song is from the parish of Vuokkiniemi.

II. Easter Story in the Time of the Papal Teaching

Paavin Opin aikuinen Paasiais-juttu — a folk Passion narrative from Vuokkiniemi, one of the most remarkable poems in the entire Topelius collection. It combines pre-Christian motifs (the berry-pregnancy, the cosmic search across Road, Moon, and Sun) with the Christian story (the birth in a stable, the crucifixion, the resurrection). Mary eats a berry that rolls from her shoes to her lips and into her womb. She gives birth in a horse-stable. While combing the child's hair, a louse leaps and the child vanishes. She searches the world — the Road, the Moon, and the Sun each answer her. The Sun reveals the crucifixion: "between two cliffs, stones below, stones above." The Sun itself flies to the grave and resurrects the Lord. The risen Christ then visits a devil's smithy where they are forging a strangling-rope for God — and measures the rope against the devil's own neck. Topelius notes this poem dates from the time when the Bible was unknown to both priests and people, and vain tales darkened their knowledge of God.

Already the berry cried from the ground,
The lingonberry from the heath:
"Come, maiden, come picking,
Tin-breasted one, come gathering,
Brass-belted one, come choosing,
Before the slug shall eat me,
Before the black worm shall nibble."

The Virgin Mary, mother,
The holy maiden, little one,
The woman of white blood —
She dressed herself, she clothed herself,
Put on her brass belt,
Buckled her tin girdle,
Put on her white garments;
She took from the marsh a marsh-pine,
From the bog a stout pine,
She took a stick from the heath —
With it she crushed the berry to the ground.
The berry flew up to her shoes,
From the shoes to her belt,
From the belt to her chin,
To her chin, to her lips,
From her lips to her tongue,
From her tongue to her throat —
From there it slipped into her womb.
From this she filled, from this she grew,
From this she swelled,
From this she spread wide;
Heavily she bore a hard womb,
A heavy belly full,
For seven summers.
She said to her mother:
"Go fetch a bath from the village,
A sauna from the house-row."
Her mother answered sharply:
"There is a stable on Tapio-hill,
A horse-house in the pine-grove,
Where a whore gets her children,
Where a fire-harlot drops her boys —
There among the whelps' nests,
At the coarse-hair manger's end."

Mary, the humble maiden,
The holy maiden, little one,
Went to the stable on Tapio-hill,
Into the breath of the good horse.
She then spoke these words:
"Breathe, good horse,
Sigh, pulling foal,
Warm the bath-steam!"
The good horse breathed,
The pulling foal sighed.
Mary, the humble maiden,
Bathed her bath to the full,
Her belly's steam to its strength.
There she bore her son,
Onto the hay, the summer grass.

She tended her boy,
Her golden apple,
Her silver staff —
She took the boy on her knees,
The child onto her hip.
She began combing his hair,
Brushing his tresses;
A louse leapt from his head,
A mite fell from his brush.
She reached for the mite —
The boy vanished from her knees,
The child from her hip.
Mary, the humble maiden,
The holy maiden, little one,
Weeps and wails.

Searching through the fine grasses,
Looking among the heather-roots —
the Road came to meet her.
"Do you know of my boy,
My golden apple,
My silver staff?"
The Road answered thus:
"I neither know nor recognize him.
Your boy created me too —
As a path for black boots to walk,
For heels to scrape,
For horseback riders to trample."

Searching through the fine grasses,
Looking among the heather-roots,
As a stoat through the stone-gaps,
As a squirrel through the tree-branches —
the Moon came to meet her.
"O Moon, God's creation —
Have you seen my boy,
My golden apple,
My silver staff?"
The Moon answered thus:
"I neither know nor recognize him.
Your boy created me too —
To shine in the frost,
To glitter with the stars,
To wander the nights alone,
To sleep through the days."

Searching through the fine grasses,
Looking among the heather-roots,
As a stoat through the stone-holes,
As a squirrel through the tree-branches —
the Sun came to meet her.
"Have you seen my boy,
My golden apple,
My silver staff?"
The Sun answered thus:
"I both know and recognize him:
There is your son,
Your golden apple:
The devils are tormenting him,
The wicked powers are torturing him
Between two cliffs,
Stones below, stones above,
Gravel against his heart.
A hundred iron stallions —
They dragged with bloodshot eyes
Over your poor boy's head.
A hundred men with swords,
Another hundred without swords —
They dragged with bloodshot eyes
Over your poor boy's head."

"O Sun, God's creation!
Rise to the birch's crooked branch,
Settle on the alder's boughs,
Shine the stones soft,
Melt the boulders to foam,
Turn the gravel to water!
Shine once gently,
A second time through the dim haze,
A third time at full strength;
Put the evil people to sleep,
Press down the pagan folk,
The men upon their sword-hilts,
The old ones upon their staffs —
Raise the Lord from death,
The Almighty from perishing!"

The Sun, God's creation,
Flew as a headless hen,
Fluttered as a wingless creature
At the edges of the Lord's grave.
It shone once gently,
A second time through the dim haze,
A third time at full strength.
It put the evil people to sleep,
Pressed down the pagan folk,
The men upon their sword-hilts,
The old ones upon their staffs.
"Rise, Lord, from death!
Awake from your dreaming!"

Then the Son of God rose,
Stepped into Ilmari's smithy.
"What are the ironworkers forging,
What are Hiisi's smiths hammering?"
From there they answered:
"Why are you so knowing?"
"This is why I am so knowing:
Long have I looked into the devourer's mouth,
Into the beard of the morsel-biter."
"Why are your eyes so large?"
"I watched from behind the stump,
I peeked from behind the stone;
That is why my eyes are large.
What are the ironworkers forging,
What are Hiisi's smiths hammering?"
"A strangling-rope for the Lord —
But we did not think to measure
How long the Lord's neck is,
How long, how thick,
How wide across."

At once the Lord answered:
"It is this long, this thick,
This wide across —
As is your own neck.
Take it! I'll measure."

He let the Lord measure
That neck of his own.

"I do not lock it in a lock,
Nor press it in a trap —
I measure, I mark:
This thick is the Lord's neck,
This long, this thick,
This wide across."
Now I lock it in a lock,
Now I press it in a trap,
Hard as a splitting stone,
Rough as a roaring iron;
Backward into the field I struck it,
The stump into the well in the heath.
Stand there for all your days —
Without moon, without sun,
Without dear sunshine!

Topelius adds: To explain this song, it should be noted that in the Papal era, when the Holy Bible was an unknown book both to priests and common people, the priests often taught their own tales, for which Scripture had not the slightest foundation. Especially at the Easter feast, after the long and sorrowful fast, all manner of marvelous fairy-tales were told for the entertainment of the congregation, eagerly listened to and stored in memory. Some of these were preserved in verse form down to our own times. This is one such, from the parish of Vuokkiniemi — given a place here because it so clearly shows the spiritual character of those times, and how utterly vain tales had darkened their knowledge of God and Redemption. Happy our own times, in which the light of God's Word has scattered the darkness of vain tales!

III. Words of Death

Kalman Sanat — a death-banishing spell from Sotkamo. The speaker offers the death-spirit a horse from Hiisi and banishes it to the motley church, to the war-pyres, or to the far end of Pohjola.

(From the parish of Sotkamo.)

Ploughman's plough-whip of Kyrola,
Traveler's staff of Manala —
Are you seeking a ride,
Begging for a draught-horse?
I will give you a ride,
I'll set a better driver:
Take from Hiisi a horse,
From the mountain a chosen foal,
Whose mouth is a hundred fathoms,
Whose jaws span five axe-handles,
Which has a lake on its plate,
Clear water on its spine,
From which the sorcerers drink water,
Where fire-throats are parched.
Further I banish you —
Beside the motley church,
Behind the tar-porch,
Into the hundred-plank floor,
Into the thousand-plank depths;
There are the other murderers,
The eternal evil-doers;
or else go
Onto the great war-pyres,
Onto the men's slaughter-grounds;
There is boneless flesh,
Sinewless calf-meat
For the hungry man to eat,
For the craving one to bite; or else go
To the far end of Pohjola,
To the wide village of Lapland,
Over the trees, under the lands,
Go through the pines hissing,
Through the firs tumbling.
There is no place for you here,
No need for a place —
Move your dwelling elsewhere,
Hurry to your home!
From the skin of the poor creature,
From the body the mother bore,
From the skin the woman gave!
Let the fortress gates move first,
Let the iron hinges shake.

IV. Words of Death (variant)

Kalman Sanat (toisin) — a variant from the Paavola chapel in the parish of Siikajoki. More structured than the Sotkamo version, with a formal "go where I command" refrain and three escalating destinations.

(From the Paavola chapel, parish of Siikajoki.)

Where has the trouble come from,
Where has the affliction fallen?
From a stone, from a stump,
Or from an old place,
Or from the death-yard?
If you are a specter risen from the earth,
A specter from the earth, a phantom from the field —
Let the specter sink to earth,
Let the phantom sink to the field.
Go where I command:
Into the skin of the long-departed,
Into the skin of the long-arrived,
From which you shall not escape in your days,
Nor get free in your age,
In the Lord's bright moon!
Go where I command:
To the far end of Pohjola,
To the wide village of Lapland —
There the elk are strung up,
There the reindeer are slaughtered.
Fat weighing six stone,
Blood filling ten boats,
Flesh filling a hundred tubs —
For the hungry man to eat,
For the craving one to bite.
Go where I command,
To the far end of Pohjola,
To the wide village of Lapland!
Let the pains fix there,
Let the anguish sink there,
Beside the motley church,
Upon the hundred-plank floor,
Into the thousand-beam fold —
There you may breed your offspring,
There you may raise your children.
There is boneless flesh,
There is headless fish,
Sinewless calf-meat
For the hungry man to eat,
For the craving one to bite.
Go where I command,
To the far end of Pohjola,
To the wide village of Lapland:
A stone stands in the middle of the field,
A hole stands in the middle of the stone;
There I thrust the pains,
There I press the anguish,
There I press destruction,
There I pack the evil.
Though much be pressed in,
Immeasurably crammed,
The stone does not weep for pains,
The boulder does not lament for anguish.

V. When Releasing the Horse to Pasture

Hevosta laitumelle laskiessa — sung when letting the horse out to graze. The singer invokes Ukko and the forest spirits, then addresses Ohto (the bear) directly: push your muzzle into the sedge, turn your broad heels northward. From Vuokkiniemi.

(From the parish of Vuokkiniemi.)

How then shall it be sung,
How then shall it be chanted,
When I release the horse to graze,
When I let the mare to the field,
When I set the steed to earth,
The jingling horse to the sand,
On the summer's easy grounds,
On the sweet shelter-places?
From where shall I seek aid?
I call out, I cry aloud,
My head toward the heavens:
O Ukko, God above,
Old father in the sky,
Ruler of the mists!

If that should not be enough,
I call out, I cry aloud,
To the wildwood's famous village:
Golden king of the wildwood,
Beautiful wife of the forest's hollow!
Tie fast your dogs,
Set them in iron chains
Under the oaken root,
So the chains do not break,
Nor half of them come loose.

My Ohto, my darling —
Push your muzzle into the sedge,
Bury your head in the tussock!
If that should not be enough,
My Ohto, my darling —
Turn your broad heels,
Bend your five claws
To go northward;
There is boneless flesh,
Sinewless calf-meat,
For the hungry man to eat,
For the craving one to bite.

VI. Origin of Fire

Tulen Synty — the longest and most complete fire-origin charm in the Topelius collection. From Vuokkiniemi. Ilmarinen and Vainamoinen strike fire above the ninth heaven. The spark falls through the cosmos into Alimo-lake. Fish swallow fish — whitefish, pike, salmon. The sisters weave a net, Vainamoinen calls a knife down from heaven, and inside the last ball fire bursts out blazing, burning "many lands in that evil burning summer."

(From Vuokkiniemi.)

This I ask of you:
Where was fire rocked,
Where was flame swaddled?
There was fire rocked,
Above the ninth heaven,
Above the six patterned lids.
Ilmarinen struck fire,
Vainamoinen sparked it forth
At the nose of the iron bench;
He struck fire from his nails,
Shook it from his joints;
A fire-spark leapt free
Through the ninth heaven,
Through the six patterned lids,
Through the chimney like a whirlwind,
Through the children's cradle;
It leapt into Alimo-lake.
Fierce Alimo-lake
Foamed to the level of the birches,
Swelled above the river-banks
In great fury of fire.
It then spoke these words:
"There is none in this water
Who knows my anguish,
Who can quench my torment,
Who can swallow what I swallowed."

Then came a sleek whitefish,
It swallowed the fire-spark;
Pain came to the swallower,
Torment to the quencher,
Agony to the one who ate too much.
It rolled and turned,
Cape by cape, island by island;
Every cape gave counsel,
Every island got the news.
Said after swimming:
"There is none in this water
Who knows my anguish,
Who can quench my torment,
Who can swallow what I swallowed."

Then came a grey pike,
It swallowed the sleek whitefish;
Pain came to the swallower,
Torment to the quencher,
Agony to the one who ate too much.
It rolled and turned,
Cape by cape, island by island;
Every cape gave counsel,
Every island got the news.
Said after swimming:
"There is none in this water
Who knows my anguish,
Who can quench my torment,
Who can swallow what I swallowed."

Then came a red salmon,
Whose mouth spanned a hundred fathoms,
Whose ears held the blood of two rapids;
It swam the river's heavy current,
Dwelt in the river-waters,
It swallowed the grey pike.

Sisters, the little divers,
Eternal sisters-in-law,
They burned the earth-worm,
They boiled Tuoni's grub,
Scattered the sparks,
Burned the earth's coals to ash.
From this grew a beautiful crop,
A flawless flax-plant rose,
A hemp without edge grew.
The sisters spun it,
The brothers wove a net,
The in-laws knotted the mesh.
Now the nets are ready,
The seines are prepared.
They drew against the current —
The fish did not come
For which the net was woven;
The net is kicked up,
The haul is drawn backward.
Old Vainamoinen himself,
He then spoke these words:
"Are stampers needed,
True pole-holders?"
The sisters answer:
"Stampers are needed,
True pole-holders."
Old Vainamoinen himself
Seized a pine from the shore,
Made a boulder into a paddle,
Stamped the net to a tangle,
Stirred the water to porridge.
Then came the red salmon,
For which the net was woven.
But it cannot be touched by hand
Without patterned mittens
Or iron gauntlets.
Old Vainamoinen himself
Fetched his patterned mittens,
Found his iron gauntlets,
And then spoke these words:
"Let a knife roll from the heavens,
Let a blade fall from the clouds,
A golden head, a silver blade —
The head into Vaino's hand,
The point into the Lord's purse,
To open the red salmon!"

A knife rolled from the heavens,
A blade fell from the clouds,
A golden head, a silver blade,
The head into Vaino's hand,
The point into the Lord's purse.
He cut open the red salmon —
Inside was a grey pike;
He cut open the grey pike —
Inside was a sleek whitefish;
He cut open the sleek whitefish —
Inside was a blue ball;
He cut open the blue ball —
Inside was a red ball;
He cut open the red ball —
Fire burst out blazing.
It burned then many lands,
Many lands, many bogs,
In that evil burning summer,
In that powerless fire-year.

VII. Origin of Fire (variant)

Tulen Synty (toisin) — a compressed variant from Sotkamo. Only the frame survives: the cradle in heaven, the pike split open, and Hiisi's frost-maiden summoned with her ice-sleigh and ice-water.

(From Sotkamo.)

Fire's origin from the heavens,
From the mountain, water's offspring. —
Where was fire rocked,
Where was flame lulled? —
There on the heavens' hinges —
In a golden cradle,
Silver straps swaying.

They caught a grey pike,
They split the grey pike;
They caught a blue ball,
They split the blue ball;
They caught a red ball,
They split the red ball;
A fire-finger fell out
Through the earth, through Manala,
Through six parishes.

Hiisi's daughter, Hiisi's maiden,
Drags a sleigh of ice,
Hauls a frost-sleigh —
Ice in her stockings,
Ice in her shoes,
Frost in her skirt-hems.
Bring water in a birch-bark cup,
Carry it in a two-handled vessel,
From under three birch-roots,
From between two stumps —
Ice-water and cold.

VIII. Origin of the Lizard

Sikaliskon Synty — an origin charm for the lizard (or serpent). Vinkas the wanton conceives a boy; he is cast into water, then forest, then a rotten stump where the sun warms him — and there he becomes a worm, a lizard. The charm then addresses the serpent directly. From Paavola.

(From Paavola.)

Vinkas lay with the villain,
A boy came while she slept,
An offspring while she rested.
Where shall the boy be taken?
The boy is taken to the water.
Bad it is for the boy there;
Young men pull with seines,
They lash with fishing-lines. —

Vinkas lay with the villain,
A boy came while she slept,
An offspring while she rested.
Where shall the boy be taken?
The boy is taken
Into the middle of Simon's forest.
Bad it is for the boy there:
Simon's forests wither,
The forest-men grow old. —

Vinkas lay with the villain,
A boy came while she slept,
An offspring while she rested.
Where shall the boy be taken?
The boy is taken
Into the birch-log's den,
Into the rotten stump's yard;
Good it is for your dwelling,
Sweet for your swaying —
The sun shines warmly —
There you become a worm,
You breed into a lizard.

Serpent, black one under the earth,
Grub of Tuoni's color —
Why did you do evil,
Why did you cry two nights?
Did your mother command you,
Did your mighty parent bid you
To do such works?
You, blue one, heather's son!
Blue is your race,
Blue are you yourself.

IX. Words of the Serpent

Maon Sanat — a serpent-bite incantation from Paavola. The serpent is named and shamed, its origin traced to Syvätar's spitting on the waves. A litany of colors — "stone-colored, stump-colored, earth-colored" — culminates in the command: "Spit between your own eyes!"

(From Paavola.)

Serpent, black one under the earth,
Grub of Tuoni's color,
Mover through the tussocks,
Threader through the tree-roots,
Digger through the rotten stumps,
Creeper under the earth's moss,
Turner round the tub's handle,
Counter of belted women,
Appraiser of keychains! —
Your race was spawned in anger,
Your seed was born in fury.
Come and know your work,
Come and heal your evil! —
Syvätar spat upon the waters,
A flat one spat upon the waves,
Upon the sixth wave,
Upon the ninth billow: —
Stone-colored, stump-colored,
Earth-colored, heather-colored,
Alder-colored, devil-colored,
Willow-colored, treacherous one,
Snow-colored, pleasure-colored,
Pleasure-colored indeed!
Spit between your own eyes! —
Come and know your work,
Come and heal your evil! —
Why did you sting, when I forbade it?
Why did you taste, when I warned you?
Drink your anger as wine,
Your good qualities as ale.

X. Words of the Serpent (variant)

Maon Sanat (toisin) — a more elaborate variant from Paavola. This version traces the serpent's origin to Judas's fall: slime from the villain's mouth, blessed by the Devil and bred by Lempo. The healing formula sends pains to the Hurt-Mountain's hearth, then beside Turja's rapids, and finally to the far end of Pohjola.

(From Paavola.)

O Ukko, God of Heaven,
Who holds the clouds,
Who rules the mists —
God knew something,
He who forged the heavens,
Who hammered the water's lids.
Judas grew weary as he ran,
Grew tired as he stumbled,
Fell into a cleft of rock:
Slime ran from the villain's mouth,
Drool from the wicked one's jaws,
Mucus from the devil's lips.
Saint Peter bred them,
Johan the Lord gave them life.
The Devil blessed their eyes,
Lempo bred their jawbones.

Serpent, black one! Viper, red one!
You prowled listening along the lanes,
Thinking along the fence-edges.
Already your son has done evil,
Your child has done wicked work. —
Spinning-shaft of the Kero-folk,
Shoe-string of the Viro-folk,
The lowest fence-twig,
The outermost field-stake!
Stone-colored, stump-colored,
Earth-colored, heather-colored,
Color of all the foul ones —
Spit between your own eyes! —
Come and know your work,
Come and heal your evil! —
Let God's knowledge come,
Let the Lord's mercy bless —
As salve for the hurts,
As remedy for the wounds,
Blameless at the edges,
Painless in the middle,
Without sore on top,
Wholly well below!
Split the serpent in two,
Tear the villain into three —
From eating, from gnawing!
There I place the pains,
On the Hurt-Mountain's hearth,
Into Pain-Woman's mittens.
There I place the pains,
Into Anguish-Woman's gloves.
There I place the pains,
On the fierce pike's shoulders,
From the body the mother bore.
Split the evil in two,
Tear the villain into three —
From eating, from gnawing!
O hapless apple,
Why did you bite, craving one?
There I place the pains,
Beside Turja's rapids,
At the shore of the evil river,
Where the terrors are strung up,
Where the noble deer are killed.
Further I banish you,
Flesh-eater, bone-biter,
Blood-drinker of the newborn!
To the far end of Pohjola,
To the wide village of Lapland,
From which you shall not escape in your days,
Nor get free in your age,
In the Lord's bright moon —
Where are the other murderers,
The eternal evil-doers.

XI. Words of the Tooth-Serpent

Hammas-maon Sanat — a charm against the venomous bite of a serpent, from Paavola. The serpent is roasted in Hell's fire and banished through escalating destinations: the motley church, the boneless feast, and finally into the mouth of the great devil — "whose jaws are wider than yours."

(From Paavola.)

Roast, serpent, to the underworld!
Do you hiss, Tuoni's grub,
In the Devil's tongs,
Among Hiisi's coals,
In the iron kettle! —
You, spark of Hell's fire!
Did you plant your peas here,
Did you scatter your beans here? —
Cat of Hiisi! Stop tearing!
Dog of Lempo! Stop rending!
Stop biting, stop clinging,
From the skin of the wretched woman,
From the body the poor one bore,
From the flesh the mother carried!
Tear the serpent's jaws,
Rip Lempo's cheek-bones —
My mouth is larger than yours,
My jawbones are wider.
Further I banish you:
Beside the motley church,
Upon the hundred-plank floor,
Into the thousand-beam fold;
There you may breed your offspring,
There you may raise your children —
Good it is for your dwelling,
Sweet for your swaying.
If that should not be enough —
There is boneless flesh,
There is headless fish,
Sinewless calf-meat
For the hungry man to eat,
For the craving one to bite.
If that should not be enough —
Virgin Mary, Mother,
Dear mother full of mercy,
Come carrying your silk,
Come smoothing your fine cloth,
To make health,
To build peace.
If that should not be enough —
There I drag the pains
To the priestless sky,
To the unbaptized earth,
To the unchristened farmyard.
There I drag the pains
From the mouth of (here the sick person's name is spoken)
Into the jaws of the great screamer,
Into the wide cheek-bones,
Into the mouth of the great devil.

XII. Words of Colic

Ahkyn Sanat — a charm against colic, from Paavola. The singer takes bear's claws for weapons and sends the colic under the goose's wing or into the whitefish's ribs.

(From Paavola.)

Colic, son of the stupefied one,
Second son of the numbed one,
Third, the very sooty one.

An eagle rose from Korvia,
A steel-jaw from the mud,
A scale-back from the gravel,
To tear the edges of stones,
To press the edges of boulders.

Just the other day
I took claws from the bear,
Paws from the bear's hand,
With which I squeeze the boils,
With which I break the colic's tricks;
Not even Hiitto knew:
What creature was born from me?
What child grew from me?
One grew dark as soot,
One grew rough as iron. —

From the skin of the wretched creature,
From the hair of the mother's work,
From the body the mother bore —
Further I send you:
Beside the motley church,
Upon the hundred-plank floor,
Upon the tar-ridge's shoulders —
Good it is for your dwelling,
Sweet for your swaying.
If you will not obey —
There I thrust destruction,
There I place the colics,
There, under the goose's wing,
Beside the swan's feather.
If you will not obey —
Further I banish you:
Into the whitefish's rib-side,
Into the liver of the sea-creatures.

XIII. Words of Iron

Rauan Sanat — an iron incantation from Paavola. A compact version of the Iron Origin myth: iron hissing as slag in Ilmarinen's smithy, corrupted when Horhola (the bird of Hiisi) brings serpent-venom instead of steel. The bee is sent to fetch honey as true healing.

(From Paavola.)

Honey into the iron's mouth,
Honey into the iron's hair!
Blameless at the edges,
Painless in the middle,
Numb on top,
Wholly well below! —
Alas, you, wretched iron,
Wretched iron, poor snout,
Steel, enchanted noon-thing!
You were not great then,
Neither great nor small,
Nor very fine,
When you were trampled from the mud,
When you were stirred from the mire,
When you hissed as slag
In Ilmari's smithy,
Under Ilmarinen's forge.
Iron would not be evil
Without the serpent's hissing,
The black snake's venom.
Horhola, bird of Hiisi,
Watches from the roof's edge,
Dangles from the rafter,
Says it brings steel,
Says it carries temper —
It did not bring steel,
It did not carry temper:
It brought the serpent's hissing,
The black snake's venom
Into Ilmari's smithy,
Under Ilmarinen's forge.
The bee, bird of the sky,
Went for honey from Mettola,
For nectar from Tapiola,
Over nine seas,
Past half of the tenth;
It brought honey from Mettola,
Nectar from Tapiola,
As salve for the hurts,
As remedy for the wounds.

XIV. Blood-Staunching Charm

Veren Tyrehys-Loihto — a charm to stop bleeding, from Paavola. Blood is commanded to stand like a wall, to congeal like frost. A crane fetches cauldrons from Hell. A dry spruce blocks the wound. Old Man Grey-head brings a plug from Tuonela. "The rapids of Tyrma dried before; the river Jordan stopped flowing."

(From Paavola.)

How then shall it be sung
When iron does evil,
When fine steel slices?
Let the blood freeze to ice,
Let the blood congeal to frost!
Blood, stand like a wall,
Gore, sit like a fence,
As a sword stands in the sea,
As a sedge-blade in the moss.
Fly, fly, lean crane!
Bring kettles from Hiisi,
Cauldrons from Hell,
In which to boil the blood,
In which to stir the gore,
So that milk does not run to ground,
Nor gore fall to the field,
While I am watching,
Or listening with my ears.
Dry spruce, iron branch —
To the iron's eating crack,
To the rust's tearing —
So that milk does not run to ground,
Nor gore fall to the field,
While I am watching,
Or listening with my ears.
Stuff the mouth with a plug of turf,
Block it with a piece of tussock,
Old Man, grey-headed one!
Bring a plug from Tuonela,
A bolt from the sauna's stall,
As a plug for the fierce wound,
As a patch for the evil gate;
Press your thick thumb
Into the iron's eating crack,
Into the rust's tearing —
So that milk does not run to ground,
Nor gore fall to the field,
While I am watching,
Or listening with my ears.
The rapids of Tyrma dried before;
The river Jordan stopped flowing.

XV. Words of Contagion

Ryyhynnaisen (tarttunnaisen, tarttuman) Sanat — a charm against a contagious affliction from Paavola. The singer summons an iron-coated dog and an eagle from Turja to wash the sickness away.

(From Paavola.)

Away, excess, begin to move,
Away, evil, begin to flee!
Now is the time for the excess to stir,
The hour for the evil to flee,
Without the sun rising,
Without the dawn climbing. —
Free us, Lord! Free us, Nature!
From the words of gossiping women,
From the village's hunchback's curse.
I do not speak in anger nor in love,
I speak without occasion
Against envious ones on land,
Against sorcerers on water.

I once had a black dog,
A hound of iron coat,
A fur-snouted one under the bench,
Whose snout strikes fire,
Whose nose-bridge sparks flame —
To devour the village's curses,
To lap up the waves.
An eagle came from Turja's land,
A bird descended from Lapland,
A hundred men on its wing,
A thousand at its tail's tip;
One wing cut the water,
The other divided the sky.
Dip your wing in honey,
Brush your feather with balm.
Wash, Jesus! your sparrow,
Cleanse your dove,
On the forest ewe's down,
On the forest lynx's skin,
On the fur of the forest creatures. —

Go, villain! to your home,
To your wicked father's side,
To your master's supper,
To your mistress's meal,
To the rest of your family's lunch;
Further I banish you
To the death-cellar of the destroyer!
Who created you?
Who formed this monstrosity?

XVI. Enchantment of the Wasp

Waapsahaisen Lumous — a wasp incantation from Kalajoki. More elaborate than the Volume IV version: the singer invokes Vainamoinen's sin, demands his Father's fiery cloak and Mother's serpent-mittens, and takes eagle-claws as weapons.

(From the parish of Kalajoki.)

You, old Vainamoinen —
When you sinned in three nights!
Where is my Father's fiery cloak,
My Mother's red shirt?
Where are my serpent-mittens,
My earth-worm-gloves,
With which I seize the plague,
With which I catch the shooting-sickness? —
Bind your wing, bend your arrow,
Shoot at your own kind,
Sting your companions.
I take claws from the eagle,
Tongs from the hawk,
Flesh-grips from the bird,
With which I wring the villain,
With which I smite the wicked gnat.

XVII. Words of the Nightmare

Painajaisen Sanat — a charm against the nightmare spirit, from Paavola. The nightmare is banished to its wicked father's home and told to take Hiisi's horse northward.

(From Paavola.)

Go, villain! to your home,
To your wicked father's side,
To your master's supper,
To your mistress's meal,
To your commander's palm,
To your reader's bone-crumbs.
Go away, shape-changer,
Evil one, flee to your land,
Wicked one! To your father's land,
From breaking the baptized,
From felling the christened.
Take from Hiisi a horse,
From the mountain a chosen foal,
For a good galloper,
For a fierce driver;
Hiisi's linden ski-poles,
On which you ski across Hiisi's lands,
On which you sail Lempo's thickets.

XVIII. Words of the Blister

Siikasen (Vihneen) Sanat — a charm against blisters, from Paavola. The blister is named "yard-trash, field-trash" and chased into the gentle sea.

(From Paavola.)

Blister is your name,
Yard-trash, field-trash,
Earth-trash, ground-trash,
Lane's golden apple!
Turn here, go back there —
Before you is the gentle sea,
Behind you the dark forest:
Away! Into the gentle sea —
The gentle sea to lap you up,
The dark forest to push you on.

XIX. Words of the Blister (variant)

Blister is your name,
You rolling, you tumbling one,
Yard-trash, field-dung,
Splitter of split-lips,
Busher of forest-fields —
Go away, go back
From the naked skin,
From the unclothed woman —
Before you is the gentle sea,
Behind you the bright sky —
Away! Into the gentle sea.

XX. Charm

Loihto — a general-purpose incantation from Kalajoki. The singer declares himself a man of the forest, challenges the illness to come to the Pain-Mountain, then fetches cauldrons from Hell and stuffs a plug in the sorcerer's mouth.

(From Kalajoki.)

Am I not a man, a forest-goer,
A hero, a wildwood-knocker?
Is there not a man in me,
A hero in Ukko's son,
To break this trouble open,
To sing Lapland's song?
From here the road goes,
A new path opens
To better singers,
To more skillful rune-men;
But I'll try anyway —
Until the claws curl up,
Until the limbs go cold,
While climbing the Soot-Hills,
While scaling the Pain-Mountain.
Where were the pains boiled? —
Here the pains were boiled,
In the middle of the Pain-Hills,
On the peak of the Pain-Mountain,
In a tiny pot,
Two fingers wide,
A thumb's breadth across.
In Hell there are cauldrons
Where blood is boiled. —
Take the cuckoo's dung.
The Mother-Devil shot the bird. —
Stuff a plug in the sorcerer's mouth,
Tar into the tietaja's throat.

XXI. Words of the Stone

Kiven Sanat — a charm for stone-bruise, from Kalajoki. Stone is addressed as "the Devil's cradle-child" and told it cannot cause pain without the serpent's hissing.

(From Kalajoki.)

Stone, cradle-child of the Devil,
Earth's egg, field's brat —
Stone does not feel pain,
Nor does the boulder do evil
Without the serpent's hissing,
The black earth's shaping.
Well you did in placing it,
Better in healing it —
On top, without soreness,
In the middle, without pain,
Below, wholly well.

XXII. Words of the Stone (variant)

(From Paavola.)

Stone, son of clatter and clang,
Earth's egg, field's brat,
You made by the harlot-fog!
Come and know your work,
Come and heal your evil.
Why did you touch, when I forbade?
Why did you taste, when I warned?
Drink your anger as wine,
Your good qualities as ale.

XXIII. Words of the Stone (yet another variant)

(From Sotkamo.)

Stone of clatter, mother's bile —
Stone, lower your ugly face,
Press your boulder-face down!
Cold stone rose from the earth,
Cold stone, rapids-bottom.
In the middle, without pain,
On top, without soreness,
Below, wholly well.

XXIV. Words of the Scab-Gatherer

Rupiaman Sanat — a charm against boils and skin disease, from Sotkamo. The singer takes bear-claws, eagle-claws, and hawk-tongs to squeeze the boils. "Before this, a mushroom grew on wood — but not on human skin."

(From Sotkamo.)

I take claws from the bear,
Other claws from the dead,
Third claws from the eagle,
Flesh-grips from the bird,
Tongs from the hawk,
With which I squeeze the boils,
With which I press the swellings.

Reddish is the boil-Maiden,
Wicked is the Swelling-Mother;
Before this, a mushroom grew on wood,
A mushroom on the tree, a moss on the ground,
A blood-pimple on the stone —
But not on a human's skin.
Smooth butter in the melting,
Tallow in the rendering —
In the middle, without pain,
On top, without soreness,
Below, wholly well.

XXV. Charm for Getting a Child

Lapsen Saamisen Loihto — a birth charm from Sotkamo. Vainamoinen is summoned to the secret sauna; Jesus is bound in blue and red. The singer claims the sky's sword and invokes Ukko as a shield against sorcery.

(From Sotkamo.)

Old Vainamoinen himself!
Come to the sauna in secret,
Without the door hearing,
Without the hinges creaking;
Move the fleshy gate,
Release the bony gate;
Free the traveler to the world,
Fit the small-fingered one through;
Scatter the skirt to clouds;
Bind Jesus in blue,
Wrap Jesus in red! —

Old Vainamoinen himself
Speaks with this word:
"I myself have the sky's sword,
With me is the terrible sword,
With which I hack the harms,
From my front wind,
From my left shadow."
Ukko, God of Heaven!
Wind it as a golden ball,
As a silver skein,
So that the sorcerer's arrows cannot reach,
Nor the tietaja's steel,
Nor the wizard's knife-iron.

XXVI. Words of the Sprain

Hivelytyma Sanat — a charm for a sprained limb, from Sotkamo. Jesus rides to church on a shape-shifting horse; the horse's leg sprains on the stony road. Jesus dismounts, commands flesh and sinew back to their places, and Mary brings her silk bandage.

(From Sotkamo.)

Jesus goes to church
On a moose-like horse,
On a fur-coated pike,
In the shape of a black salmon;
The horse's leg was sprained,
The foal's shin was caught
On the stony church-road,
On the brazen field;
Jesus dismounted:
"Where has the sinew slipped?
Where has the flesh shifted?
Put flesh back to that place,
Put padding back to that place."
Virgin Mary, Mother!
Bring your blue silk,
Your fire-red bandage.

XXVII. Bear Enchantment

Karhun Lumous — a charm for protecting cattle from the bear, from Sotkamo. The bear is addressed with the tenderest epithets — "my Ohto, my bird, honey-paw, my beauty" — and gently enchanted: when you hear the cattle-bells, drop to the tussock and sleep. Wool your mouth, wool your head, wool your teeth, and put your paws before your ears as hedges. One of the shortest but most intimate bear-cult texts in the Topelius collection.

(From Sotkamo.)

My Ohto, my bird,
Honey-paw, my beauty!
When you hear the cattle-bells,
Drop down upon the tussock,
Fall asleep on the grass.
Break the ant-hills,
Crush the berry-tussocks.
Wool on your mouth, wool on your head,
Wool on your five teeth —
Put both your paws
Before your ears as hedges!

XXVIII. Wolf Enchantment

Suen Lumous — a wolf-banishing charm from Sotkamo. The wolf is banished over nine seas. Then the Golden Squirrel of the forest is invoked to hide the gold — the cattle — in her hill.

(From Sotkamo.)

Wolf, great hungry one,
Dog, grown too fat —
You came upon my path. —
There I banish you
Over nine seas,
Past half of the tenth.
Golden one of the forest, favorite maiden,
Golden-golden Squirrel!
Hide the gold in your hill,
The forest's morsel in your heart.

XXIX. To the Frost

Pakkaselle — a frost charm from Sotkamo. Frost, "son of the north wind," is told to freeze the bogs and stones — but not the singer's nails.

(From Sotkamo.)

Frost, son of the north wind —
Under your feet you beg,
From your mouth you whistle. —
Do not freeze my nails —
Freeze the bogs, freeze the lands,
Freeze the cold stones;
In summer, leave it at the spring,
In winter, at the navel of the sky.

XXX. Words for Washing a Child

Lapsen Pesima-Sanat — a bathing charm for a newborn, from Sotkamo. The worm eats earth's poisons, the frog water's poisons. Jesus is invoked to wash the child with holy water.

(From Sotkamo.)

The worm eats earth's poisons,
The frog eats water's poisons.
Wash, Jesus! your sparrow,
Cleanse your dove,
With the Lord's created waters,
With the Holy Birth's appointed ones.
Let the earth run its taste as milk,
Its own poisons as streams —
Under the earth, under the ground,
Under nine fields.
In the middle, without pain, etc.

XXXI. Words of the Evil Spirit

Riien Sanat — a brief banishing spell against the Riisi, from Sotkamo. The spirit is shamed, given Hiisi's skis, and sent crying to Hell where its father weeps.

(From Sotkamo.)

Riisi, son of Riutukainen,
Son of Riutukainen's son,
Hekku, under-skirt one,
Shame of good men —
From biting, from gnawing,
From breaking the baptized,
From felling the christened!
Take Hiisi's fine skis,
Lempo's linden ski-poles,
On which you ski across Hiisi's lands,
On which you sail Lempo's lands.
Run on the fine road of Portimo,
Go on the stoat's paws,
Crying to Hell,
Wailing to the evil land;
There your father weeps,
There your parents lament.

XXXII. Wine Charm

Viinan Loihto — a charm for brewing, from Sotkamo. The bee is invoked to follow the shower's edge and run along the pipe. One of the shortest charms in the collection.

(From Sotkamo.)

Bee, bird of the sky!
Follow along the edge of the shower,
Along the malt's juices. —
Bee, bird of the sky —
Run along the pipe's length,
Through the hat-brim's edge!

XXXIII. Words of the Tree

Puun Sanat — a charm for tree-caused injury, from Sotkamo. The tree, "pure creation of God, shoot drawn by Jesus," is told that every part may do evil and every part may bear honey — but it must come and heal what it has done.

(From Sotkamo.)

Tree, pure creation of God,
Shoot drawn by Jesus,
Stump grown by the Lord,
Whose branch drips honey,
Whose crown pours nectar.
The base-tree does evil,
The crown carries honey;
The crown-tree does evil,
The base carries honey;
The leaf-tree does evil,
The bare-tree is blamed;
The bare-tree does evil,
The leaf-tree is blamed.
Come and know your work,
Come and heal your evil.
Drink your anger as wine,
Your good qualities as ale.

XXXIV. Enchantment of the Steam

Loylyn lumous — a sauna charm from Sotkamo. Vainamoinen reveals the secret of the sauna: its ceiling is of bream-scales, its hearth of sea-stones, its walls of elk-bone and reindeer-bone. A cosmological vision of the bath-house as a microcosm built from the bones of the world.

(From Sotkamo.)

There is no steam's finding,
No warmth's escaping,
Through the hot ridge-beam,
Through the sauna's stones,
Through the sauna's mosses.
Old Vainamoinen himself
Has received even this word
From his own Father:
"The ceiling is of bream-scales,
The hearth is of sea-stones,
The door-wall of elk-bone,
The back-wall of reindeer-bone."

XXXV. For a Child

Lapselle — a lullaby charm from Sotkamo. This daughter does not deserve dirty bedding — for her, a beauty comes from afar, a ruddy one from beyond the water, driving a red stallion with a patterned sleigh.

(From Sotkamo.)

This daughter does not deserve
Dirty bedding,
Bad sleigh-willows;
Still for this daughter
A beauty comes from afar,
A ruddy one from beyond the water,
A dark-browed one from other lands;
A red stallion gallops,
A patterned sleigh races.

XXXVI. Song

Runo — a fragmentary pastoral from Sotkamo. The child herder meets a stranger on the path; a branch lies between them. The child asks about home, and the stranger describes a golden well with a golden lid.

(From Sotkamo.)

I was a small child herding,
Young, driving the sheep;
A stranger came into my herd —
A branch lay crosswise on the path —
The stranger sat on the trunk-end,
I, the child, on the crown-end,
To ask the stranger:
"Did you visit my home,
Did you wander my field?
What sign is at my home?" —
"A juniper by the well-path,
A bird-cherry behind the house,
A rowan above the cabin,
A golden well by the shed,
A golden lid on the well."

XXXVII. When Going to Sleep

Maata pannessa — an evening prayer from Kalajoki. Jesus is the shield, Mary the sword. The sleeper goes to rest with the permission of earth, tree, and the whole farmyard.

(From Kalajoki.)

Jesus my shield, Mary my sword!
Hail, earth! Hail, mainland!
Hail, spirit of the mainland!
Hail to this one who greets! —
I go to sleep with the land's permission,
With the land's permission, with the tree's permission,
With the whole farmyard's permission.

Colophon

Ancient Songs of the Finnish People — Volume V (Suomen Kansan Vanhoja Runoja ynnä myös Nykyisempiä Lauluja, V) — the fifth and final volume of the first Finnish folk poetry collection ever published. Compiled by Zacharias Topelius the Elder (1781–1831), district physician in Nykarleby, Ostrobothnia. Published posthumously in Helsinki, 1831, after Topelius's death on January 9 of that year.

These thirty-seven songs — the Old Songs (Vanhoja Runoja) from the collection — include Väinämöinen's Fishing (the earliest published Joukahainen/Aino variant), a folk Passion narrative, two Origins of Fire, the Origin of the Lizard, the Karhun Lumous (Bear Enchantment), the Suen Lumous (Wolf Enchantment), the Löylyn lumous (Enchantment of the Steam), and over twenty healing incantations spanning serpent-bites, iron wounds, blood-staunching, birth, colic, plague, nightmare, frost, stone-bruise, and sprain. The two "Newer Songs" (Nykyisempiä Lauluja) — didactic verse and occasional poetry — fall outside the folk tradition and are not included.

Translated from Finnish by the New Tianmu Anglican Church, March 2026, for the Good Work Library at tianmu.org.

This is a Good Works Translation: the English text was independently derived from the Finnish source. No prior complete English translation of this collection exists. The translation follows the Kalevala meter's natural cadence — trochaic octosyllabic verse with parallelism — rendering each line as a verse line in English to preserve the sung form.

Source text from Project Gutenberg (EBook #73022). The 1831 Finnish original is in the public domain.

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

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Source Text: Suomen Kansan Vanhoja Runoja (V)

Finnish source text from Zacharias Topelius, Suomen Kansan Vanhoja Runoja ynnä myös Nykyisempiä Lauluja, V (Helsinki, 1831). Project Gutenberg EBook #73022. Presented here for reference, study, and verification alongside the English translation above.

VANHOJA RUNOJA

Väinämöinen ongella.

Tuopa Vanha Väinämöinen
Oli ongella olia,
Käsi-verkolla käviä
Nenäss' on utusen niemen.
Vapa vaskinen vapisi,
Hopioinen siima siuku
Onkiessa Väinämöisen.
"Tuli kala onkeheni,
Mie veän venoseheni,
Talun takra- pohjahani."  [toisin: talka-pohjahani]
Katseloovi,keäntelöövi;
Siliahk' on siikaseksi,
Haaliainen haukiseksi,
Suomuton lohen kalaksi,
Nenätön on ihmiseksi,   [toisin: Peärevätön ihmiseksi.]
Vyötön Väinän tyttöseksi.

  Itse Vanha Väinämöinen
Itse nuin sanoiksi virkki:
"Kuin olis kotoset veitset,
"Eli miun halko-hakkurini,
"Lohi viploin viilläkseni,  [kappaleiksi.]
Lohi purstoin pannakseni."
Lohi loiskahti merehen
Kala kirjo-kammertihin.  [Toisin: Kala kirjo kimmeltäksi.]
Äsken peätänsä kohotti
Vihurilla viiennellä,
Kupahalla kuuennella,
Näytti jalkoa vasenta,
Oikieta olkapeätä
Aallolla yheksännellä,
Seitsemännellä selällä.
Itse virkki nuin saneli:
"Oi on vanha Väinämöinen,
Oi on hullu hulluuttasi,
Mieletön mielesi vähyyttä!
En ollu Lohi punanen,
Olin nuori Joukahainen,
Kut' on pyyit kuun ikäsi,
Puhki polvesi halasit,
Vaan et tuntenut piteä,
Emp' on sulle siksi tullut
Lohi viploin viilläksesi,
Lohi purstoin pannaksesi."

  Itse Vanha Väinämöinen
Hän tuon sanoiksi virkki:
"Miksi sie miulle tulit?"
"Siksi mie sinulle tulin
Sinun sian levittäjäksi,
Sinun jalan jaksajaksi,   [riisujaksi.]
Paniaksi peän alasen.
Tulin Vanhalle varaksi,
Turvaksi tutisevalle." — —
— "Voi sie Nuori Joukahainen
Voi sie tulla toinen kerta!"

  Tuopa Nuori Joukahainen
Itse nuin sanoiksi virkko:
"Arvoan valehtelian,
Ymmärtelen kielastajan;
En tule Vanhalle varaksi,
Turvaksi tutisevalle".

  Itse Vanha Väinämöinen
Alla peän, pahalla mielin
Jo astu kotia kohti;
Emo ennätti kysyä,
Vaimo vanha tutkaella:
"Mit' olet paholla mielin,
Kaiken kallella Kypärin?"
Vaka Vanha Väinämöinen
Heti tuon sanoiksi virkki:
"Kuta pyyin kuun ikäni,
Mutt' en tuntenut piteä,
Piteäkö Väinen neittä."

Toisesa Runosa on Joukahaisen siaan pantu Väinätär tahi Väinämöisen
tytär, ehkä puheet ja juttu ovat molemmisa yhdenlaiset. — Tämä Runo on
Vuokkiniemen Pitäjästä.

Paavin Opin aikuinen Pääsiäis-juttu.

Jopa marja maalta huuti,
Puolukainen kankahalta:
Tuleppa Neiti Poimimahan,
Tina-rinta riipomahan,
Vyö-vaski valihtomaan,
Ennen kuin etona syöpi
Mato musta muikoaapi.

  Neitsy Maria emonen,
Pyhä piika pikkarainen,
Vaimo valkian verinen
Viitiseksi, vaatiseksi,
Vaski pantohin paneksi,
Tina-vöihin tilkiteksi,
Valkeihin vaatteihin;
Otti suolta suo-petäjän,
Rämeheltä rasakan männyn,
Otti kartun kankahalta,
Sillä marjan maahan sorto,
Marjap'on lenteli päkeille,
Päkeiltä vyönsä päälle,
Vyönsä päältä leuallensa,
Leuallansa, huulellansa,
Huulellansa, kielellänsä,
Kieleltä keruksisihin,
Siitä vahtahan valahti.
Siitä tyyty, siitä täyty,
Siitä paksuksi panehen,
Siitä leviäksi liteli;
Kovin kantaavi kovoa
Vatan täyen vaikeata
Semo seihtemän keseä.
Sano siitä äitillensä:
"Käyppä kylpyä kylästä,
Saunoa sarajahalta."
Emo varsin vastoali:
"On talli Tapio-mäellä,
Hevon huone hongikossa,
Mihin lautta lapset saapi,
Tuli-portto pojat luopi,
Tuonne pentujen pesiin,
Sora-jouhen soimen päähän."

Maria matala neiti,
Pyhä piika pikkarainen
Meni talliin Tapio-mäellä,
Henkehen hyvän hevosen.
Itse noin sanoiksi virkki:
"Henkeäs hyvä hevonen,
Huokoas vetäjä varsa,
Kyly löyly lämpöseksi!"

  Henkäsi hyvä hevonen,
Huokasi vetäjä varsa.
Maria matala neiti
Kylpi kylyn kyllältänsä,
Vatsan löylyn vallaltansa.
Saip' ou tuonne poikuonsa
Heinille kesä-tevoille.

  Säilyttääpi poikoansa,
Kullaista omenoansa,
Hopeaista sauvaistansa,
Otti pojan polvillehen,
Lapsen lanne-puolillehen.
Rupesi päätään sukimaan,
Hamsiansa harjaamaan;
Suastansa pii pirahti,
Taimen taittu harjastansa.
Tavottip'on taimentansa,
Kato poika polviltahan,
Lapsi lanne-puoleltahan.
Maria matala neiti,
Pyhä piika pikkarainen
Itkiä kujerteloovi.

  Ehtiellen hienot heinät,
Katellen kanervo-juuret,
_Tuli tie vastaan._
"Tiiätkö minun poikoani,
"Kullaista omenoani,
"Hopeaista sauvaistani?"

Niinpä tie vastasi:
"Enkä tiiä, enkä tunne.
Poikas' on minunki luonut
Kotin mustan käytäväksi,  [kengän]
Kannan karskuteltavaksi,
Ratsahin ajeltavaksi."

  Ehtiellen hienot heinät
Kahtoon kanervo-juuret,
Kärppinä kivein lomat,
Oravina puien oksat,
_Tuli kuu vastaan._
"Oi kuu Jumalan luoma,
"Näitkö minun poikoani,
Kullaista omenoani,
Hopeaista sauvaistani?"

  Niinpä kuu vastaeli:
"Enkä tiiä, enkä tunne.
"Poikas' on minunki luonut
Pakkasella paistamahan,
Tähtilöillä kimaltamahan,
Yksin öitä kulkemahan,
Päiviä makoamahan."

   Ehtiellen hienot heinät,
Katellen kanervo-juuret,
Kärppinä kivein kolot,
Oravina puien oksat,
_Tuli päivä vastaan._
"Näitkö minun poikoani,
"Kullaista omenoani,
Hopeaista sauvaistani?"

  Niin päivä vastaeli:
"Sekä tiiän, että tunnen:
Tuoll' on sinun poikasi,
Kultanen omenasi:
Pirulaiset piinatahan,
Paha valta vaivatahan,
Kahen kallion lomassa,
Paaet alla, paaet päällä,
Somerot syäntä vasten.  [Toisin: kesellä syäntä]
Sata on rautasta orihta,
Ne veti veressä silmin
Sinun pojan polosen päälle.
Sata on miestä miekallista,
Sata toinen miekatonta,
Ne veti veressä silmin
Sinun polosen pojan päälle."

  "Oi Päivä, Jumalan luoma,
"Nouses koivun konkelolle,
Lepsähäs lepän rehuille,
Paistas kivet pehmiäksi,
Paateret vahtuna valuta,
Somerot veeksi vie!
Paista kerta hempesestä,
Toinen himmestä hiosta,
Kolmas on koko terältä;
Nukuttele nuiva kansa,
Painele väki pakanan,
Miehet miekkojen nojahan,
Vanhat sauvojen varohin,
Nosta Luoja kuolomasta,
Katomasta valta-kaikki!"

  Tuo Päivyt, Jumalan luoma
Lenti päätöinnä kanana,
Siipi-puonna siuvotteli
Luojan hauvan partahilla.
Paisto kerta hempesestä,
Toinen himmestä hiosti,
Kolmas on koko terältä.
Nukutteli nuivan kansan
Paineli väen pakanan,
Miehet miekkojen nojahan
Vanhat sauvojen varohin.
"Nouses Luoja kuolomasta,
Hereä uneksimasta!"

  Jo nousi Jumalan poika,
Astu Ilmarin pajahan.
"Mitäs on rautiot takovat,
Sepät Hiitten hilkuttavat?"
Niinpä siellä vastattihin:
"Miksis olet kovin osaava?"
— "Sentähen olen kovin osaava,
"Kauvon katon syöjän suuhun,
"Partahan palan purian."
— "Mintäs sull' on silmät suuret?"
— "Kasoin kantosen takana,
"Kilketin kiven takoa;
"Sentähen miull' on silmät suuret.
"Mitäs rautiot takovat"
Sepät Hiien hilkasovat?"
— "Luojalle kuristus-köyttä,
Vaan emme tokati mitellä,  [huomanneet]
Miten pitkä Luojan kaula,
Kuin on pitkä, kuin on paksu,
Kuin on poikelta leviä."

  Heti Luoja vastaeli:
"Niin on pitkä, niin on paksu,
"Niin on poikelta leviä,
Kuin on kaulasi omasi.
Otas! minä mittaelen."

  Anto Luojan mitellä
Tuota kauloa omoa.

  "Empä mie lukkuhun lukitse
Enkä paina palkimehen,
Mittelenpä, määrelenpä:
Näin on paksu Luojan kaula
Näin on pitkä, näin on paksu
Näin on poikelta leviä."
Jopa nyt lukkuhun lukitsen,
Jopa painan palkimehen,
Kiven kiljasen kovaksi,
Rauvan karjun karkeaksi;
Perin peltohon sivalsin
Kannan kaivon kankahaseen.
Tuossa seiso sen ikäsi
Kuin ei kuuta, kuin ei päivää,
Kuin ei armast' aurinkota!"

Tämän runon selitykseksi saadaan mainita, että Paavin aikana, koska
Pyhä Raamattu oli outo kirja sekä Papeille että yhteiselle kansalle,
opettivat Papit usein omia juttujansa, joille Raamatusa ei ole
pienintäkään perustusta. Erinomattain Pääsiäis-juhlana, pitkän ja
surullisen Paaston lopetettua, juteltiin sanankuuliain huviksi,
monenlaisia ihmeellisiä satuja, jotka mieluisesti kuultiin, ja muistoon
kätkettiin. Tainkaltaisia on joku, runoissa säilitettynä, meidän
aikamme asti kulkeunut. Yksi näitä on myös tämä, Vuokkiniemen pitäjästä
saatu, Runo, jolle täsä on annettu sia, että siitä niin selkiästi
on nähtävä niiden aikain mielen laatu, ja kuinka peräti joutavilta
jutuilta pimitetty heidän tietonsa Jumalasta ja Lunastuksesta oli.
Onnelliset meidän aikamme, joina Jumalan Sanan valkeus on pimeyden
turhat juorut hajottanut!

Kalman Sanat.

(Sotkamon Pitäjästä)

Kyröläisen kyntö-ruoska,
Manalaisen matka-sauva,
Ootkos kyytiä kysyvä,
Anova ajo-hevosta?
Kyllämä sulle kyytin annan,
Ajajan panen paremman,
Ota hiiestä hevosen,
Vuoresta valitun varsan,
Joll on suu sataa syltää,
Kita viittä kirves-vartta,
Jonk' on lampi lautasella,
Vesi selvä selkä-luilla,
Josta Noiat vettä juovat,
Tuli-kurkut kuihkoavat.
Tuonnemma sinun manaan
Kirkon kirjavan sivuun,
Terva- porstuan perään,
Sata-lauan lappioon,
Tuhat-lauan tutkameen;
Siell' on muutkin murha-miehet
Ikuiset pahan tekiät;
         tahi mennä
Suurille sota-keoille,
Miesten tappo-tantereille;
Siell' on luutonta lihaa
Suonetonta pohkiota.
Syöä miehen nälkähäisen,
Haukata halun-alaisen: tahi mennä
Pohjan pitkään perään,
Lapin laajaan kylään,
Ylite puita, alate maita
Mennä Hongisa hohisten,
Petäisä peppuroien.
Ei täsä sinulle siaa,
Siankahan tarpehella,
Muunne muuttoos majaasi,
Ehtiös elin-kotisi!
Karvasta Kavon tekemän,
Emon tuoman ruumiista,
Immin antaman ihosta!
Liikku ennen Linnan portit,
Järkky rautaset saranat.

Toisin.

(Paavolan Kappelista, Siikajoen pitäjäsä.)

Kust' on pulma puuttununna,
Taikea tapahtununna?
Kivestäkö, kannostako,
Vaiko vanhosta siosta,
Tahi kalma-kartanosta?
Jos oot manni maasta nossut,
Manni maasta, peiko pellosta,
Manni maahan painukoon,
Peiko peltohon vajone;
Mene tuonne, kunne käsken:
Iki-mennehen ihoon,
Tuiki-tullehen ihoon,
Jost' et pääse päivinäsi,
Selviä sinä ikänä,
Kuuna Herran valkiana —!
Mene tuonne, kunne käsken
Pohjan pitkään perään,
Lapin laajaan kylään
Siell' on hirvet hirtettynä
Siell' on tarvaat tapettu.
Kuut' on kuusi leiviskätä,
Verta kymmenen venettä,
Lihaa sata saavin täyttä,
Syyä miehen nälkäisen,
Haukata halun- alaisen.
Mene tuonne, kunne käsken,
Pohjan pitkään perään,
Lapin laajaan kylään! — —
Kivut tuonne kiintykööt,
Vaivat tuonne vaipukoot
Kirkon kirjavan sivulle,
Sata-lauan lantehille,
Sata-malkasen malohon,
Siellä sinä sikiäs' siität,
Siellä lapses' kasvattelet. —
Siell' on luutonta lihaa,
Siell' on päätöntä kalaa,
Suonetonta pohkiota
Syyä miehen nälkähäisen,
Haukata halun-alaisen.
Mene tuonne, kunne käsken
Pohjan pitkään perään,
Lapin laajaan kylään:
Kivi on keskellä ketoa,
Reikä on keskellä kiviä;
Sinne minä kivut työnnän,
Sinne minä tuskat tungen,
Sinne tungen turmioita,
Sinne pakkaan pahoja.
Vaikka paljon pantasiin,
Määrätön mätittäsiin,
Ei kivi kipuja itke,
Paasi vaivoja valita.

Hevosta laitumelle laskiessa.

(Vuokkiniemen Pitäjästä.)

Miten silloin lauletaan
Ja kuten kujerretaan,
Kuin heitän hevon kevolle,
Lasken tamman tanterelle,
Lasken moahan marhaminnan,
Hietahan helyn hevosen,
Kesäsillä keykkä-mailla,
Suloisilla suojuksilla?
Mistäp' on anon apua?
Tuonn' on huuan huiahutan
Peäni peällä taivosella:
Voi Ukko Yli Jumala,
Voari vanha taivahainen
Hattaroien hallitsia!

  Jos ei tuosta kyllä liene,
Tuonne on huuan huiahutan,
Korven kuuluhun kylähän:
Korven kultanen kuningas,
Salon koarron vaimo kaunis!
Kytes kiinni koiriasi,   [kytke]
Rauta-vitjohin rakenna
Tammisen talahan alla,   [juurakon]
Jott' ei kahle katkieisi,
Eli puoli pois tulisi.

  Ohtoseni, Lyllyseni
Tunge turposi kulohon,
Mätä peäsi mättähäseen!
Jos ei tuosta kyllä liene,
Ohtoseni, Lyllyseni!
Keännä kaiat kantapeäsi,
Viisi kynttäsi vipuo
Pohjosehen mennäksesi;
Siell' on luutonta lihoa,
Suonitonta pohkiota,
Syyä miehen nälkähisen,
Haukata halun alasen.

Tulen Synty.

(Vuokkiniemestä.)

Tuotap' on kysyn sinulta:
Miss' on tulta tuuviteltu,
Varvenneltu valkiaista?
Tuoll' on tulta tuuviteltu
Yllä taivosen yheksän,
Peäll' on kuuen kirjo-kannen.
Iski tulta Ilmarinen,
Välkytteli Väinämöinen
Rahin rautasen nenässä;
Iski tulta kyntehensä,
Järkytti jäsenehensä;
Niin kirpoi tuli-kipuna
Läpi taivosen yheksän,
Läpi kuuen kirjo- kannen,
Läpi reppänän retusen,
Läpi lasten kätkyestä;
Niin kirpoi Alimo-järveen.
Tuo Anke Alimo-järvi
Kuohu koivujen tasalla,
Paisu peällä parmahitten
Suuria tulen vihoja.
Itse noin sanoiksi virkko:
"Ei ole veessä tässä
"Minun tuskan tuntioa,
Vaikien vajottajoa,
Minun nielun nielieä."

  Niin tuli silia siika,
Niin nieli tuli-kipunan;
Tuli tuska nieliälle,
Vaikie vajottajalle,
Pakko paljon syönehelle.
Uiksenteli, käyksenteli
Niemi nientä, soari soarta,
Joka niemi neuvon pisti,
Joka soari sai sanoman.
Sano siitä uituonsa:
"Ei ole veessä tässä
"Minun tuskan tuntioa,
Vaikien vajottajoa,
Minun nielun nielieä."

  Niin tuli halia hauki,
Niin nieli silian siian;
Tuli tuska nieliälle,
Vaikie vajottajalle,
Pakko paljon syönehelle.
Uiksenteli, käyksenteli
Niemi nientä, soari soarta;
Joka niemi neuvon pisti,
Joka soari sai sanoman.
Sano siitä uituonsa:
"Ei ole veessä tässä
Minun tuskan tuntioa,
Vaikien vajottajoa,
Minun nielun nielieä."

  Niin tuli Lohi punanen,
Joll' on suu satoa syltä,
Korvat kahen kosken verta;
Sepä ui joen jukia,
Eleli eno-vesillä,
Niin nieli halian hauvin.

  Sisarekset Sotkottaret,
Ijankaikkiset kälykset
Polttelovat moan matosen,
Kyvettävät Tuonen toukan,
Kypeniä kylvelevät,
Moan polttavat poroja.
Tuosta kasvo kaunis touko,
Liina liitoton yleni,
Kasvo pellavas peritön.
Sisarekset kesreävät,
Veljet verkkoa kutovat,
Kaliukset käpyölövät.
Nyt on verkot valmihina
Nuotat selystettynä.
Veetään vasta vettä;
Ei tullut sitä kaloa,
Jot' on vasten nuotta tehty;
Niin nuotta potketaan,
Veärin veetään apaja.
Tuop' on Vanha Väinämöinen,
Itse noin sanoiksi virkko:
"Onkos tarvis tarpojia,
Varsin puun pitelejiä?"
Sisarekset vastoavat:
"On tarvis tarpojia,
Varsin puun pitelejiä."
Tuop' on Vanha Väinämöinen
Hongan rannalta hotasi,
Poajen porkaksi panoovi,
Tarpo nuotan tappuraksi,
Veen velliksi sekotti.
Niin tuli Lohi punanen,
Jot' on vasten nuotta tehty.
Vaan ei kärsi käsin ruveta
Ilman kirjo-kinttahitta,
Eli rauta-rukkasitta.
Tuop' on Vanha Väinämöinen
Nouti kirjo-kinttahansa,
Haki rauta-rukkasensa,
Itse noin sanoiksi virkko:
"Vieris veitsi taivosesta,
"Puukko pilvestä putoa,
Peä kulta, terä hopio,
Peäp' on Väinösen kätehen,
Kärki Luojan kukkarohon,
Puhota lohi punanen!"

  Vieri veitsi Taivosesta,
Puukko pilvestä putosi,
Peä kulta, terä hopio,
Peäp' on Väinösen kätehen,
Kärki Luojan kukkarohon.
Niin puhkai lohen punasen,
Siell' oli halia hauki;
Niin puhkai halian hauvin,
Siell' oli silia siika;
Niin puhkai silian siian,
Siell' oli sini-keränen;
Niin puhkai sini-keräsen;
Siell' oli puna-keränen;
Niin puhkai puna-keräsen,
Tuli tuiskahti palamaan.
Palo silloin paljon maita,
Paljon maita, paljon soita
Pahana palo-kesänä,
Tuli-vuonna voimatoinna.

Toisin.

(Sotkamosta.)

Tulen synty taivahasta,
Vuoresta veen sikiö. —
Miss' on tulta tuuvitettu,
Valkiata vaivutettu? —
Tuolla taivahan navoilla; —
Kultasessa Kätkyessä.
Hopiaiset hihnat notkut.

  Saatihin halia hauki,
Halastiin halia hauki;
Saatihin sini- keränen,
Halastiin sini-keränen;
Saatihin puna-keränen,
Halastiin puna-keränen;
Putosi tuli-soronen
Läpi maan, läpi manalan,
Läpi kuuen kirkkokunnan.

  Hiien tyttö, hiien neiti
Hyystä kelkkoa vetääpi,
Jää-rekiä reutuaapi,
Hyyss' on sukka,
hyyssä kenkä,
Hyhmässä hamehen helmat.
Tuovos vettä tuohisella,
Kanna kaksi-vartisella,
Kolmen Koivun juuren alta,
Kahen kantasen välistä,
Hyyin-vettä ja vilua.

Sikaliskon Synty.

(Paavolasta.)

Vinkas Vankahan makasi,
Tuli poika maattahissa,
Ungerma levättähissä.
Kuhunka poika vietännee?
Poika viiäänpä vetteen.
Pah' on pojan siellä olla;
Nuoret nuotilla vetävät,
Siimalla sivaltelevat. —

  Vinkas Vankahan makasi,
Tuli poika maattahissa,
Ungerma levättähissä.
Kuhunka poika vietännee?

         Poika viiään
Keskelle Simon saloa.
Pah' on pojan siellä olla:
Simon salot kuivettuvat,
Mehtä-miehet vanhanevat. —

  Vinkas Vankahan makasi,
Tuli poika maattahissa,
Ungerma levättähissä.
Kuhunka poika vietännee?

         Poika viiään
Koivu-pökkölön kottiin,
Lahon kannon kartanoon;
Siell' on hyvä ollaksesi,
Lempi liekasellaksesi; —
Päivä paistaa lämpymästi; —
Siellä toukaksi tuleepi,
Sikaliskoksi sikesi. — — —

Mato musta maan-alanen,
Toukka Tuonen karvallinen,
Miksi teit pahaa,
Kuksi kaksi huusit yötä?
Käskikö sinun emosi,
Virkkoko Valta-Vanhempasi
Tekemähän nuitä töitä?
Sinervä kanervan poika!
Sinervä sinun sukusi,
Sinervä sinä itekkin. — —

Maon Sanat.

(Paavolasta.)

Mato musta maan-alanen,
Toukka Tuonen karvallinen,
Läpi mättäien meniä,
Puun juuren pujettelia,
Laho kannon kaivelia,
Maan sammalen alanen,
Kiulun korvan kierteliä,
Naisten vyöllisten lukia,
Avainten arvelia! — —
Suutusten sinun sukusi,
Selätysten siemenesi,
Tullos työsi tuntemaan,
Pahasi parantamaan! — —
Syvätär vesille sylki,
Lapa-hiitto lainehille,
Lainehelle kuuennelle,
Aallolle yheksännelle: — — —
Kiven karva, kannon karva,
Maan karva, kanervan karva,
Lepän karva, lemmon karva,
Pajun karva, pannahainen,
Lumen karva, lustin karva,
Lustin karva kaiketikkin!
Sitti silmäisi väliin! —
Tullos työsi tuntemaan,
Pahasi parantamaan! —
Miksi pistit, kunma kielsin,
Miksi maistit, kunma varotin.
Juoppa viinana vihasi,
Olunna hyvät omasi.

Toisin.

(Paavolasta.)

O! Ukko, Taivaan Jumala,
Joka pilviä pitäävi,
Hattaroita hallihteepi. — —
Jumala jotakin tiesi,
Jok' on Taivoset takonu,
Veen kannet kalkutellu. — —
— — — — —
Uupu Juutas juostesansa,
Väsy väipästellesänsä,
Kaatu kallion kolohon:
Kino juoksi konnan suusta,
Kuola ilkiän kiasta,
Tälkki lemmon tälleröstä.
Santta Pietari sukesi,
Johan Herra hengen anto. — — —
Piru silmät siunaeli
Lempo leuka-luut sukesi.

  Mato musta! Kyy punanen!
Kuljit kuunnellen kujia,
Ajatellen aian vieret.
Jo teki poikasi pahoa,
Lapsesi tihua työtä. — —
Kerolaisen kehro-varsi,
Virolaisen virsun paula,
Alimmainen aian vihtas,
Perimmäinen pellon seiväs!
Kiven karva, kannon karva,
Maan karva, kanervan karva,
Karva kaikkein kavetten,
Sitti silmäisi välliin! — —
Tulesta työsi tuntemaan,
Pahasi parantamaan! — —
Tulkohon Jumalan tunto,
Herran armo auvekkohon
Kipiöille voitehiksi,
Haavoille parantehiksi,
Vieriltä viattomaksi,
Keskiä kivuttomaksi,
Päältä nuurumattomaksi,
Alta aivan terveheksi!
Halkia mato kaheksi,
Konna kolmeksi repiä,
Syömästä, kaloamasta!
Tuonne minä kivut panen
Kipu-vuoren kiukahalle,
Kivuttaren kinttahase.
Tuonne minä kivut panen
Vaivattaren vanttuhuse.
Tuonne minä kivut panen
Hauvin hirmun hartioille,
Emon-tuoman ruumihista.
Halkia paha kaheksi,
Konna kolmeksi repiä,
Syömästä, kaloamasta!
O! onneton omena,
Miksi haukkasit halun-alanen?
Tuonne minä kivut panen
Vierehen Turjan kosken,
Pahan virran partahalle,
Joss' on hirmut hirtettynnä,
Jalo-peurat jaksettunna.
Tuonemma sinun manaan,
Lihan syöjä, luun puria,
Veren uuelta imiä!
Pohjan pitkään perään,
Lapin laajaan kylään,
Jost' et pääse päivinäsi,
Selviä sinä ikänä,
Kuunna Herran valkiana,
Joss' on muutkin murhamiehet,
Ikuset pahan tekiät.

Hammas-maon Sanat.

(Paavolasta.)

Paistuppa mato manolle!
Turaakkos Tuonen toukka  [kähisetkös]
Pirun pihtein välisä,
Hiien hiilein seasa,
Rautasesa kattilasa! — — —
Helvetin tulen kipinä!
Tähänkö panit papusi,
Tähän heitit hernehesi? —
Kissa hiien! kiskomasta,
Rakki lemmon! raatamasta,
Puremasta, liitämästä,
Ihosta imento-raukan,
Karvasta kavon tekemän,
Emon tuoman ruumihista,
Kisko kärmehen kitoja,
Revi lemmon leuka-luita,
Suu on suuta suuremmainen,
Leuka-luut on leviämmät.
Tuonnemma sinun maanaan
Kirkon kirjavan sivulle,
Sata-lauan lantehille,
Sata-malkasen malohon;
Siellä sinä sikiäs' siitä,
Siellä lapses' kasvattele,
Siell' on hyvä ollaksesi,
Helppo heimahellaksesi.
Jos ei tuosa kyllä liene,
Ei kyllä, eikä tarve,
Siell' on luutonta lihaa,
Siell' on päätöntä kalaa,
Suonetonta pohkiota,
Syyä miehen nälkähäisen,
Haukata halun-alasen.
Jos ei tuosa kyllä liene,
Ei kyllä, eikä tarve,
Neitsy Maria Emonen,
Rakas Äiti, armollinen,
Tuo tulla tuhottelee,
Silkin hienon simsuttaapi,
Tekemähän terveyttä,
Rauhan rakentamahan.
Jos ei tuosa kyllä liene,
Ei kyllä, eikä tarve,
Tuonne minä kivut kiskon
Ilmaan papittomaan,
Maahan ristimättömään,
Kastamattomaan kartanoon.
Tuonne minä kivut kiskon
Suusta (täsä sanotaan sairaan nimi)
Ison kiljuvan kittaan,
Leviöihin leuka-luihin,
Suuhun suuren perkelehen.

Ähkyn Sanat.

(Paavolasta.)

Ähky poika ähmeröinen,
Toinen poika tohmeroinen,
Kolmas on kovin nokinen.

  Nousi Kokko Korviosta,
Teräs-leuka liettehestä,
Somerosta suomu-selkä,
Kiven äärtä kiskomaan,
Paajen äärtä painamaan.

  Äskön eilessä päivänä
Otin kourat Kontiolta,
Karhulta käen kämiä,
Jollama puskuja puserrin,
Jollan taitan tauvin juonet;
Eipä Hiitto tiennykään;
Mi hippo minusta synty?
Mi kapo minusta kasvo?
Syntypä syen näkönen,
Kasvo rauan karvahinen. — —

  Iholta Imento raukan,
Karvalta Emon kappeen,
Emon tuoman ruumihilta,
Tuonnemma sinun lähetän
Kirkon kirjavan sivulle,
Sata-lauvan lantehille,
Terva-harjan hartiolle,
Siell' on hyvä ollaksesi,
Lempi liekitelläksesi.
Jos et tuota totelle,
Tuonne tungen turmioita,
Tuonne ähkyjä asetan,
Tuonne hanhen siiven alle,
Jouhtenen sulan sivulle.
Jos et tuota totelle,
Tuonnema sinun manaan
Siian kylki-luun sivuun,
Maksohin Meri-majetten.

Rauan Sanat.

(Paavolasta.)

Mesi rauan suumaloon,
Mesi rauan karvaloon!
Vieriltä viattomaksi,
Keskiä kivuttomaksi,
Päältä tuntumattomaksi
Alta aivan terveheksi! — —
Oopa! sinus, rauta raukka,
Rauta raukka, koito kuono,
Teräs tenho päivällinen!
Etsäs sillon suuri ollut,
Et suuri, etkä pieni,
Etkä kovin koreakaan,
Kuinsas suosta sotkittiin,
Vetelästä vellottiin,
Koska kuonona kohisit
Seppä Ilmasen pajasa,
Alla ahjon Ilmarisen.
Eipä rauta paha olisi
Ilman kärmehen kähytä,
Maon mustan muimehita.
Hörhöläinen hiien lintu
Kahtoopi katon rajasta,
Ruotehesta roijattaapi,
Sanoopi tuovansa terästä
Karasinta kantavansa;
Ei tuonnukkaan terästä,
Karasinta kantanukkaan,
Kanto kärmehen kähyjä,
Maon mustan muimehia
Seppä Ilmasen pajahan,
Alle ahjon Ilmarisen.
Mettiäinen Ilman lintu
Lähti mettä Mettolasta,
Timua Tapiolasta,
Yheksän meren ylitti,
Meri puolen kymmenettä;
Toipa mettä Mettolasta,
Timua Tapiolasta,
Kipiöille voitehiksi,
Haavalle parantehiksi.

Veren Tyrehys-Loihto.

(Paavolasta.)

Kuinkas sillon lauletaan,
Kuin rauta pahan tekeepi,
Teräs hieno hilpaseepi?
Veri hyyksi hyytyköön,
Veri jääksi jäätyköön!
Veri seiso niinkuin seinä,
Hurmi asu niinkuin aita,
Kuin miekka meresä seiso,
Sara-heinä sammalesa.
Lennä, lennä laiha kurki!
Tuovos hiiestä patoja,
Helvetista kattiloita,
Jolla verta keitetään,
Hurmetta hurotetaan,
Ettei maito maahan juokse,
Hurme peltoon putoa,
Minun silmin nähtyäni,
Tahi korvin kuultuani.
Kuiva kuusi, rauta oksa
Rauan syömään rakoon,
Ruostehen reväsemään,
Ettei maito maahan juokse,
Hurme peltoon putoa,
Minun silmin nähtyäni,
Tahi korvin kuultuani.
Tuki suuta turppahalla,
Mätä mättähän palalla,
Vanha Ukko, harmaa-päinen!
Tuo tukko Tuonelasta,
Salpa saunan karsinasta,
Tukkeheksi tuiman reiän,
Paikaksi pahan veräjän;
Paina paksu peukalosi
Rauan syömähän rakoon,
Ruostehen reväsemään,
Ettei maito maahan juokse,
Hurme peltoon putoa,
Minun silmin nähtyäni,
Tahi korvin kuultuani.
Tyrehty ennen Tyrmän koski
Joki Joortanin pysähty.

Ryyhynnäisen (tarttunnaisen, tarttuman) Sanat.

(Paavolasta.)

Lähe liika liikkumaan,
Muu paha pakenemaan!
Nyt on liian liikennön aika,
Pahalta pakeneman kuuro.
Ilman päivän nousemata,
Auringon ylenemätä. — — —
Päästä Luoja, päästä Luonto!
Naisten naarasten sanosta,
Kylä-kunnan kykkyröistä.
En sano vihasa, enkä lemmesä,
Sanon ilman aikojaan
Katehille maallisille,
Velhoille veellisille.

  Oli mull' ennen musta koira,
Rakki rauan-karvallinen,
Karva-turpa penkin alla,
Jonka turpa tulta lyöpi,
Nenän varsi valkiata,
Syömähän kylän kiroja,
Lakkimahan lainehia.
Tuli Kokko Turjan maalta,
Laskeu Lapista lintu,
Sata miestä siiven päällä,
Tuhat pyrstön tutkamesa;
Toinen siipi vettä viilsi,
Toinen Taivasta jakasi.
Kasta siipesi simasa,
Pyhi sulkasi sulalla.
Pese Jesus! peiposesi,
Puhistele pulmusesi,
Metän uuhen untuvalle,
Metän ilveksen iholle,
Karvalle metän kavetten. — — —

  Mene konna! kottiisi,
Ilkiän Isäsi luoksi,
Isäntäsi iltaselle,
Emäntäsi einehelle,
Muun pereesi murkinalle;
Tuonemma sinun manaan,
Kaajan kalma-kellariin!  [karkotan]
Kuka sinun on luonut?
Kuka kumman on kuvannut?

Waapsahaisen Lumous.

(Kalajoen pitäjästä.)

Sinä vanha Väinämöinen,
Kuin teit huorin kolmi-öissä!
Kuss' on Isäni tulinen Turkki,
Äitini punanen paita?
Kuss on kyiset kinttahani,
Maan-matoset vanttuhuni,
Jollama ruttohon rupian,
Ampu-tautihin tapaasin? —
Kytke siipes', taita nuoles,
Ammuskele aikojasi,
Taukkeloihte toisiasi.
Min' otan kokolta kourat,
Haukalta haarittimet,
Linnulta lihan-pitimet,
Jolla konnan kouristelen,
Isketän pahan itikan.

Painajaisen Sanat.

(Paavolasta.)

Mene konna! kottiisi
Ilkiän isäsi luoksi,
Isäntäsi iltaselle,
Emäntäsi einehelle,
Käskiäsi kämmenelle,
Lukiasi luun muruille.
Mene muolle muutes-kumma,
Paha maillesi pakene,
Ilkiä! Isäsi maalle,
Ristittyä rikkomasta,
Kastettua kaatamasta.
Ota hiiestä hevonen,
Vuoresta valittu varsa
Hyvälle hypittäjälle,
Ajajalle ankaralle;
Hiien leppäset sivakat,
Joilla hiihit hiien maita,
Lensit lemmon lepiköitä.

Siikasen (Vihneen) Sanat.

(Paavolasta.)

Siikanen sinun nimesi,
Pihan rikka, pellon rikka,
Maan rikka, mannon rikka,
Kujan kullanen omena!
Käännyt tänne, palaa tuonne,
Eesäs' on meri lieto,
Takanasi salo synkkä:
Hyi! lyötä lietoon mereen —
Meri lieto lappamaan,
Salo synkkä työntämään.

Toisin.

Siikanen sinun nimesi,
Hyöryläinen, pyöryläinen,
Pihan rikka, pellon sonta,
Haara-huulen haarittaja,
Mehtä-pellon pensittäjä,
Mene muonne, palaa poies
Ihosta alastomasta,
Vaimon vaatteettomasta,
Eesäs' on meri lieto,
Takanasi taivas kirkas,
Lyötä lietoon mereen.

Loihto.

(Kalajoesta.)

Minä mies metän käviä,
Uros korven kolkuttaja,
Eikö minussa miestä löy'y,
Ukon pojassa urosta,
Tämän pulman purkajata,
Lapin virren laulajata?
Tuosta tie menöövi,
Ura uusi urkenoovi
Paremmille laulajoille,
Taitavammille runoille;
Vain reistataan kuitenni,
Kunnan kynnet kilpistyyvi,
Kunnan jähtyyvi jäsenet,
Nostessa Noki-mäkiä,
Kipu-vuorta kiivetessä.
Kuss' on kivut keitettynnä? —
Täss' on kivut keitettynnä,
Keskellä kipu-mäkiä,
Kipu-vuoren kukkalalla,
Patasessa pikkusessa,
Kahen sormen mentävässä,
Peukalon mahtuvassa.
Helvetiss' on kattiloita,
Jossa verta keitetähän. —
Otakkos kikon kakasta.
Emä-lempo ampu linnun. —
Tulpan tungen noian suuhun,
Tervan tietäjän kitahan.

Kiven Sanat.

(Kalajoesta.)

Kivi kiikka, lemmon poika,
Maan muna, pellon kakara.
Ei kivi kipiä ole,
Eikä paasi pahaa tee,
Ilman kärmehen kähytä,
Maan mustan muotoseta.
Hyvin teit ettäs panit,
Paremmin ettäs paransit,
Päältä nuuromattomaksi,
Keskiä kivuttomaksi,
Alta aivan terveheksi.

Toisin.

(Paavolasta.)

Kivi kimman kamman poika,
Maan muna, pellon kakara,
Huoran hattaran tekemä!
Tulesta työsi tuntemaan,
Pahasi parantamaan.
Miksi koskit kunma kielsin?
Miksi maistit, kunma varotin?
Juoppa viinana vihasi,
Olunna hyvät omasi.

Vielä toisin.

(Sotkamosta.)

Kivi kimman, mamman maksi,
Kivi kirsosi alenna,  [ruma naamasi]
Paina paasi lappiosi!
Kivi kylmä maasta nousi,
Kivi kylmä kosken pohja.
Keskeltä kivuttomaksi,
Päältä nuuromattomaksi,
Alta aivan terveheksi.

Rupiaman Sanat.

(Sotkamosta.)

Otan koprat kontiolta,
Toiset koprat kuollehelta,
Kolmannet kokolta koprat,
Linnulta lihan pitimet,
Haukalta haarittimet,
Jolla puskuja puserran,
Jolla painan paisehita.

Ruskia on rupinen Neiti,
Paha paisetten Emonen;
Puuhun ennen pehko kasvo,
Puuhun pehko, maahan mahko,
Kivehen veri-näpyrä,
Eikä ihmisen ihohon.
Sula voi sulattaissa,
Rasva räävyteltäissä
Keskeltä kivuttomaksi,
Päältä nuuromattomaksi,
Alta aivan terveheksi.

Lapsen Saamisen Loihto.

(Sotkamosta.)

Itse vanha Väinämöinen!
Tule saunahan salaa,
Ilman uksen kuulemata,  [oven]
Saranan narahtamata;
Liikuta lihanen portti,
Luinen portti longahuta;
Päästä maalle matka-miestä,
Pieni-sormista sovita;
Hame pilviksi hajota;
Sio Jesus sinisellä
Puuta Jesus punasella! — —

  Itse vanha Väinämöinen
Sanoopi sanalla tällä:
"Iteksen' on ilman miekka,
Kanssani kamalan miekka,
Jolla haitat hakkaelen,
Etiseltä ilmaltani,
Vasemmalta varjoltani."
Ukko Taivaan Jumala!
Keri kultassa keränä,
Hopiossa vuolangenna,
Ettei pysty noian nuolet,
Eikä tietäjän teräkset,
Eikä velhon veitten rauvat.

Hiveltymän Sanat.

(Sotkamosta.)

Jesus kirkkoon meneepi
Hevosella hirvisellä,
Kala-hauvin karvasella,
Lohen mustan muotosella;
Hivelty hevosen jalka,
Tarttu varsan seäri-varsi
Kivisellä kirkko tiellä,
Vaskisella vainiolla;
Jesus maahan ratsahilta:
"Mist' on suoni solkahtannu?
Mist' on liikkunnu lihoa?
Siihen liittele lihoa,
Siihen pane palliota."
Neitsy Maria Emonen!
Tuoppa silkkisi sininen,
Pantasi tuli-punanen.

Karhun Lumous.

(Sotkamosta.)

Ohtoseni, lintuseni,
Mesi-kämmen kaunoseni!
Kuinsas kuulet karjan kellot,
Lyötä maahan mättähälle,
Nurmelle nukahtamaan.
Murra muurais-pesiä,
Mätä marja-mättähiä.
Villa suusi, villa pääsi,
Villa viisi hammastasi,
Pane kaksi kämmentäsi
Koion korvasi etehen!

Suen Lumous.

(Sotkamosta.)

Susi suuri nälkähinen,
Koira liiaksi lihava
Tuli tiellä vastahani. —
Tuonne ma sinun manaan
Yheksän meren ylite,
Meri puolen kymmenettä.
Metän kulta, mielis-neiti,
Kullan-kultanen Orava!
Kätke kulta kumpuhusi,
Metän hippu mielehesi.

Pakkaselle.

(Sotkamosta.)

Pakkanen puhurin poika
Alta jalkoja anoopi,
Kieltä suusta vihelööpi. —
Älä kylmä kynsiäni,
Kylmä soita, kylmä maita,
Kylmä kylmiä kiviä,
Kesät heitä hettehellä,
Talvet taivahan navalla.

Lapsen Pesimä-Sanat.

(Sotkamosta.)

Mato syöpi maan vihoja,
Sammakko veen vihoja.
Pese Jesus! peiposesi,
Puhastele pulmusesi,
Luojan luomilla vesillä,
Pyhän synnyn säätämillä.
Maa juokoon maitona makunsa
Vierteenä omat vihansa.
Alle maan, alle manuen,
Alle peltehen yheksän.
Keskeltä kivuttomaksi, j.n.e.

Riien Sanat.

(Sotkamosta.)

Riisi poika Riutukainen,
Riutukaisen pojan poika,
Hekku helmain alanen,
Häpiä hyväin miesten
Puremasta, nietämästä,
Ristityitä rikkomasta,
Kastetuita kaatamasta!
Ota hiien hienot sukset,
Lemmon leppäset sivakat,
Jolla hiihät hiien maita,
Lemmon maita löyhyttelet.
Juokse Portimon jalolla,
Mene kärpän kämmenillä,
Huuten helvettihin,
Parkuin pahalle maalle;
Siellä itkeepi Isäsi,
Valittavat Vanhempasi.

Viinan Loihto.

(Sotkamosta.)

Mehiläinen ilman lintu!
Kulje kuuron äärtä myöten,
Samalen maloja myöten. —
Mehiläinen ilman lintu
Juokse pitkin piipun vartta,
Halki hattua samoa!

Puun Sanat.

(Sotkamosta.)

Puu puhas Jumalan luoma,
Vesa Jesuksen vetämä,
Kanto Herran kasvattama,
Jonka oksa mettä tippu,
Huuvetta huratteli.
Tyvi-puu pahan tekeepi,
Latva mettä kantamaan;
Latva-puu pahan tekeepi,
Tyvi mettä kantamaan;
Lehti-puu pahan tekeepi,
Hako-puulle mainitaan;
Hako-puu pahan tekeepi,
Lehti-puulle mainitaan.
Tule työsi tuntemaan,
Pahasi parantamaan.
Juoppa viinana vihasi,
Olunna hyvät omasi.

Löylyn lumous.

(Sotkamosta.)

Ei oo löylyn löytämistä,
Lämpösen läpiämistä,
Läpi kuuman kurki-hirren,
Läpi kiukahan kivistä,
Läpi saunan sammalista.
Itse Vanha Väinämöinen,
On saanu senkin sanoman
Omaltakin Isältänsä:
"Laki on lahnan suomuksista,
Kiuka on meren kivistä,
Ovi-seinä Osman luusta
Peri-seinä peuran luusta."

Lapselle.

(Sotkamosta.)

Ei täyvy tätä tytärtä
Likasille listehille,
Pahoille reki-pajuille;
Viellä tälle tyttärelle
Kaunis kaukoa tuleepi,
Verevä veen takoa,
Musta kulma muilta mailta,
Juokseepi Ori punanen,
Kirja korja kiiättääpi.

Runo.

(Sotkamosta.)

Olin minä piennä paimenessa,
Lassa lammasten ajossa,
Yhty yrkä karjahani; —
Hako tiellä poikki puolin; —
Yrkä istu tyvemmäksi,
Minä lapsi latvemmaksi
Yrältä kyselemään:
"Kävitkös minun kotini,
"Vaellitko Vainiani?
Mikä merkki minun kotona?" —
Kataikko kaivo-tiellä,
Tuomikko tuvan perässä,
Pihlaikko pirtin päällä,
Kulta kaivo koan eessä,
Kulta kansi kaivon päällä."

Maata pannessa.

(Kalajoesta.)

Jesus kilpi, Maaria miekka!
Terve maa, terve manner,
Terve manteren haltia,
Terve tälle tervehtäjälle! — — —
Maata pannen maan luvalla,
Maan luvalla, puun luvalla,
Kaiken kartanon luvalla.

Source Colophon

Finnish. From Zacharias Topelius (the Elder), Suomen Kansan Vanhoja Runoja ynnä myös Nykyisempiä Lauluja ("Old Songs of the Finnish People, together with Newer Songs and Lays"), Volume V, Helsinki: J. Simelius's Widow, 1831 (posthumous). Text prepared for Project Gutenberg (EBook #73022). The 1831 Finnish original is in the public domain.

Only the thirty-seven Old Songs (Vanhoja Runoja) are reproduced here. The "Newer Songs" (Nykyisempiä Lauluja) — didactic verse and occasional poetry from the same volume — fall outside the folk tradition and are not included. The biographical preface is summarized, not reproduced in full.

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