Kalevala Canto 46, translated from the Finnish of Elias Lönnrot (1849)

The bear feast — karhunpeijaiset — was the central sacred ceremony of the Finnish and Karelian people, and of the broader Uralic world. When a bear was killed, it was welcomed home as a divine guest: honored with ceremony and song, fed, dressed, praised, and finally sent back to the forest with prayer. Canto 46 of the Kalevala is Lönnrot's literary synthesis of the bear feast tradition. Pohjola's mistress sends a bear against Väinämöinen's livestock; Väinämöinen receives a spear from Ilmarinen, speaks the hunter's ritual incantations, kills the bear, carries it home in triumph, oversees the feast and the dismemberment songs, reveals the bear's celestial origin, and closes with a prayer for more such feasts to come.

Elias Lönnrot compiled the Kalevala from SKVR oral poetry collected across Finland and Karelia; this translation uses the final 1849 Lönnrot edition (Uusi Kalevala), available at archive.org under identifier kalevala00linngoog. The 1849 Kalevala is the canonical literary form; earlier and variant versions of the bear ceremony material survive in the SKVR corpus. This canto has not previously been published as a standalone sacred text in English.

Translated directly from the 1849 Finnish original by the New Tianmu Anglican Church (NTAC Liberation Translator, March 2026). Crawford (1888) and Kirby (1907) English Kalevala translations were consulted post-draft for spot verification of ambiguous OCR readings only; the English is independently derived from the Finnish. A note on source quality: verse lines 1–26 of the Finnish text are partially corrupted in the archive.org scan (left margin cut off in a two-column layout) and are reconstructed from the visible text, cross-checked against the canto's known structure.

Canto 46 — Peijaiset (The Bear Feast)

The story: Pohjola's mistress, angered at Väinämöinen's recovery, sends a bear against his cattle. Väinämöinen receives a spear from Ilmarinen, recites the hunter's ritual words, kills the bear, welcomes it home with ceremony, and presides over the feast with song.

Part One — The Sending and the Spear

(Lines 1–46)

Word had come to Pohjola,
to the cold and bitter village,
that the hero had recovered,
had risen up again
from the afflictions,
from the terrible ordeals.

Pohjola's mistress was angered,
the old gap-toothed woman
was mightily enraged,
spoke these words, said:

"I know another way,
I see another road —
I will rouse a bear from the heathland,
a curved-clawed one from the hard lands,
against Väinämöinen's livestock,
against the herd of the field."

She stirred the bear from the heathland,
from the hard and stony ground,
against Väinämöinen's meadows,
against the cattle-grounds of the field.

Then old Väinämöinen
spoke these words:
"Ilmarinen the smith,
forge me a new spear —
a spear three-feathered,
with a shaft of copper!
That a bear might be taken,
the money-furred one felled,
from trampling on my horses,
from harming my mares,
from killing off my cattle,
from scattering my cows."

The smith forged him a spear —
not too long, not too short,
but one of middle length:
a wolf could stand at its tip,
a bear rest on its blade,
an elk wade in the shaft's bog,
a foal walk along the handle,
a reindeer kick at its butt-end.

Fresh snow fell then,
a little fine powdery snow,
as much as an autumn sheep,
as much as a winter hare.

Old Väinämöinen said,
himself spoke, thus began:
"My heart inclines..."

Part Two — The Hunter's Ritual Words

(Lines 47–144)

"...my heart goes to Metsola,
to the daughters of the forest,
to the yards of the blue maidens.

"Let men go out to the forest,
let heroes go out of doors;
take the forest as your man,
Tapio as your hero,
help luck in the taking,
beautiful forest in the felling!

"O Mielikki, forest mistress,
Tellervo, wife of Tapio!
Tie up your dogs tightly,
bind your hounds
in the lane lined with spruce,
on the path bounded by oak.

"O apple of the forest,
O Honey-paw rolling along!
If you hear me coming,
a brave man walking —
tuck your claws in your fur,
your teeth in your gums,
so you never scratch,
never move your slippery tongue!

"My bear, my only one,
beautiful Honey-paw!
Come lie on the hillside,
on the beautiful cliff,
where the pines sway overhead,
where the spruces resound above —
there let the bear turn,
let Honey-paw circle,
like a capercaillie on its nest,
like a goose at its hatching!"

Part Three — The Kill and the Thanksgiving

(Lines 80–200)

Then old Väinämöinen
heard his dog barking,
the little-eyed one speaking plainly
out in the yard,
in the level enclosure.

He spoke these words:
"I thought a cuckoo was calling,
a beloved bird was singing —
it is not a cuckoo calling,
not a beloved bird singing,
but my handsome dog,
my finest quarry,
the bear at the gate,
at the yard of the beautiful man."

Steadfast old Väinämöinen
met the bear there,
overturned the golden beds,
felled the golden pigs.

He spoke these words, said:
"Be praised, O God,
praised be the Creator alone,
that you gave the bear as my portion,
the forest-gold as my prize!"

He looked over his kill,
spoke these words, said:
"My bear, my only one,
beautiful Honey-paw!
Do not be angry without cause —
I did not fell you myself.

"You yourself rolled from the branch,
slipped from the top of a fir,
fell through the wooded places,
through the half-lit spruce-stand,
on the slippery autumn days,
on the dark and cloudy days.

"Golden sister of the forest,
beautiful shaggy-coated one —
leave your cold home now,
give up your dwelling,
your home of birch-branches,
your shelter of wicker-baskets.

"Come now, set out on your way,
walk in narrow shoes,
slipping lightly
from the small courtyards,
from the well-trodden paths,
into the company of people,
into a finer crowd!

"There you will be honored a day,
feasted as a guest a night,
given to the stranger,
to the one who passes by."

"Go now from here as you leave,
from the small nest,
under the renowned ridge-beam,
under the beautiful roof —
go in the summer heat,
like the shimmer over a pond,
melting into the fir-branches,
like a squirrel in the boughs."

Part Four — Homecoming and Welcome

(Lines 145–240)

Then old Väinämöinen
brought his honored guest,
his shaggy-coated one,
singing across the clearings,
singing across the heaths.
The clatter entered the cottage,
the sound of joy echoed —
the noise rang through the house,
rolled beautifully.

He called the people to come out,
then came himself to the yard.

People came from the cottage,
the beautiful ones said:
"Is the gold travelling,
the beloved one wandering,
the dear one walking,
gathering honey from the paths?
Was it a lynx from the forest,
the lynx who is master of the wild —
that you come singing thus,
that you come humming so?"

Steadfast old Väinämöinen
spoke up:
"An otter has been caught,
God's gift for the night —
that is why we sing,
why we hum."

"It is not an otter,
not a beaver, not a lynx —
it is the honored one travelling himself,
the forest pride walking,
an old man wandering,
the velvet-coated one rolling."

The people spoke in welcome,
the beautiful ones said:
"Welcome, bear, to your own place,
Honey-paw to your journeying,
to these washed courtyards,
to these beautiful farmsteads!

"I longed for this all my life,
watched through all the growing season,
for Tapio's horn to ring out,
for the forest pipe to blow loud,
for the forest-gold to walk here,
for the silver of the wilderness to come
to these small courtyards,
to these narrow paths.

"I waited as for a good year,
watched as for summer's coming,
as skis wait for new glide-wax,
as the runner waits for smooth sliding,
as a young girl waits for her suitor,
red-cheeked for her spouse.

"I sat evenings at the window,
mornings at the foot of the stairs,
weeks at the gate,
months at the mouth of the lane,
winters in the yard —
standing made me into a post,
the post into a wide clearing,
the clearing into fine gravel,
the gravel into sand,
the sand into green growth.

"I thought through all the mornings,
turned it over every day:
if the bear stays away a week,
if the dear one of the wild tarries —
has he been carried off to Estonia,
drawn from the lands of Finland?"

Then old Väinämöinen
himself spoke:
"Where shall I take my guest,
lead my golden one —
shall I put him in the barn,
put him in the straw-house?"

The people spoke in reply,
the beautiful ones said:
"Take your guest there,
lead your golden one
under the renowned ridge-beam,
under the beautiful roof —
the food is laid out there,
the drink set ready,
all the bridges swept,
the floors swept clean,
all the women dressed
in their finest clothing,
in bright head-ornaments,
in white garments."

Part Five — Entering the House

(Lines 241–310)

Then old Väinämöinen
himself spoke, said:
"My bear, my only one,
my bird, my Honey-paw!
There is still ground to walk,
heathland to traverse.

"Come now, golden one, go on,
beloved one, walk on,
black-stocking moving,
velvet-trouser gliding,
eating through the thicket,
wandering the sparrow's paths,
under five ridge-beams,
under six roof-peaks.

"Women, be careful —
lest the cattle be frightened,
the small livestock startled,
the mistress's grain troubled,
at the coming of the bear's manner,
at the approach of the shaggy-coated one.

"Boys, step away from the porch,
girls from the door-posts,
when a hero enters the house,
when a brave man walks in!"

"O apple of the forest,
beautiful rolling one of the forest —
do not be frightened by the girls,
do not be startled by the braided-haired ones;
do not be wary of the women,
do not worry about the stocking-wearers —
whatever women are in the house,
they are all behind their partitions
when a man enters the house,
when a fine fellow walks in."

Old Väinämöinen said:
"Welcome now, O God,
under the renowned ridge-beam,
under the beautiful roof!

"Where now is my beloved,
my shaggy-coated one?"
The people spoke in reply:
"Welcome, welcome at your coming!
Bring your bird here,
set your golden one
on the high bench at the head of the table,
near the honored seat —
to be examined and admired,
to be looked over by the guests!"

Let the bear not take it badly,
let him not be troubled —
it is time to brush the frost from his fur,
the time for guests to look.
Do not be ashamed of your coat;
your fur is not looked at
as a fool's garment,
as a scoundrel's clothing.

Part Six — The Feast Preparations

(Lines 311–354)

Then old Väinämöinen
stripped the coat from the bear,
set it up on the highest rafter,
placed the meat in the cauldron,
in the gilded kettle,
in the iron-bottomed pot.
The cauldrons were on the fire,
the flat-sided vessels blazing,
filled and heaped up
with small pieces of meat.
The salt was brought in,
carried from far away,
from the salt-lands of Germany,
from the waters of the Baltic Sea,
let down through the Salt Strait,
lowered from the heights of the wind.

When the stew was stewed,
when the cauldrons were taken from the fire,
when the catch was brought on,
the game-bird was set out
on the long table at the head of the hall,
into golden cups,
to pour out mead,
to take the ale.

The table was made of pine,
cast from copper —
the spoons of silver,
the knives carved of gold;
the cups were all in flower,
with branching edges,
the forest's gifts of good will,
the silver prizes of the wild.

Part Seven — The Feast Song and Mythos

(Lines 319–530)

Then old Väinämöinen
himself said joyfully:
"O golden-breasted hill-man,
O Tapio, lord of the house,
O honey-wifed woman of the forest,
fair mistress of the forest,
O clean man, son of Tapio,
clean man with the red helmet,
Tellervo, daughter of Tapio,
and all the other folk of Tapio —
come now to your feast here,
to your long-coated banquet!
There is plenty to eat now,
plenty to eat, plenty to drink,
plenty to keep for yourselves,
plenty to give to the village."

The people said then,
the beautiful ones asked:
"Where was the bear born,
where did the money-fur grow —
did it grow up in a grain-bin,
was it raised in a sauna stall?"

Then old Väinämöinen
himself spoke up:
"The bear was not born in a grain-bin,
not on the threshing-floor chaff.

"The bear was born out there,
Honey-paw grew
near the moon, near the sun,
on the shoulder of the Great Bear,
near the water-maiden daughters,
near the daughters of creation.

"A maiden came from the clouds' edge,
a girl from heaven's rim,
moving along the cloud's border,
along the edge of the sky,
in a bluish stocking,
in a bright-colored cloak,
a wool-basket in her hand,
a fur-bag under her arm —
she scattered wool on the water,
laid the fur on the waves.
The wind rocked it gently,
the light breeze stirred it,
the water-spirit swayed it,
the wave drove it to shore,
to the honey-sweet shore of the forest,
to the tip of the forest cape.

"Mielikki the forest mistress,
the careful wife of Tapio's house,
gathered the wool from the water,
the fine fur from the waves.

"She tied it up quickly,
wrapped it beautifully
in a basket of maple-wood,
in a beautiful cradle,
raised it on golden ropes,
carried it on golden chains
to the highest branch,
to the widest bough.

"She rocked her little nursling,
swung her beloved tenderly,
under the flower-top of the spruce,
under the needle-laden pine —
the bear grew beautiful,
grew exceedingly handsome:
short legs, bow knees,
flat nose, stubby snout,
beautiful shaggy fur —
he had no teeth yet,
no claws had been fashioned.

"Mielikki the forest mistress
herself then said:
'I would give teeth now,
I would add claws too,
if he would not use them for evil,
would not take to ugly work.'

"The bear swore his oath
on the forest mistress's knees,
before the open God,
under the face of the Almighty,
that he would do no evil,
would not take to ugly deeds.

"Mielikki the forest mistress,
the careful wife of Tapio's house,
went to seek teeth,
to ask for claws,
from the sharp rowan-trees,
from the rough junipers,
from the deep roots,
from the hard old stumps —
she found no claws there,
no teeth to be had.

"A pine grew on the heath,
a rose grew on the hill,
with a silver branch,
a silver limb in the spruce —
she reached and took hold,
fashioned claws,
set them in the jawbone,
fixed them firmly.

"Then she let him loose in the wilderness,
sent her beloved off,
to swim to the beaver-dam,
to glide over the water-paths,
to walk along the shore,
to climb among the birch-roots —
he walked beautifully,
he rolled pleasantly,
through the joyful times,
through the well-known days,
through summer without shoes,
through autumn without stockings,
through the hard worst times,
through the cold spells and the knobby ones —
inside the snow-house within,
under the winter dwelling,
under the tall spruce,
in the pine's embrace —

"wearing five wool cloaks,
eight hooded coats.
Now I have my prize,
my quarry this day."

Then the young ones said,
the old ones spoke in reply:
"How then did the forest take to us —
take to us, the wilderness relent,
the forest master rejoice,
the ancient Tapio?
Did he give his only one,
send forth his honey-friend,
through seeking with a spear —
through fetching of an arrow?"

Steadfast old Väinämöinen
himself spoke:
"The forest was well pleased with us,
the forest gladdened, the wilderness rejoiced,
the forest master was delighted,
great Tapio was moved.

"Mielikki the forest mistress,
Tellervo daughter of Tapio,
beautiful maiden of the forest,
little girl of the forest,
went to guide the way,
to build landmarks on the paths,
to mark the way-sides,
to direct the journey —
she carved signs along the long logs,
set marks on the hilltops,
at the doorways of the bear's home,
at the shores of Rabasaari.

"When I came there,
when I arrived:
there was no seeking with a spear,
no shooting of arrows —
he himself rolled from the branch,
stumbled from the fir-top,
broke twigs on his breast,
brushed off bark on his belly."

Then he himself spoke, said:
"My bear, my only one,
my bird, my beloved!
Let loose your head-grip now,
loosen your biting-hold,
spread your sparse teeth wide,
unlock your broad jaw!
Do not take it badly
if something comes to us —
the clatter of bones,
the crack of a skull,
the hard rattling of teeth.

"I take the nose from the bear
to help the nose I have —
not taken to be alone,
not taken utterly alone.

"I take the ear from the bear
to help the ear I have —
not taken to be alone,
not taken utterly alone.

"I take the eye from the bear
to help the eye I have —
not taken to be alone,
not taken utterly alone.

"I take the brow from the bear
to help the brow I have —
not taken to be alone,
not taken utterly alone.

"I take the lip from the bear
to help the lip I have —
not taken to be alone,
not taken utterly alone.

"I take the tongue from the bear
to help the tongue I have —
not taken to be alone,
not taken utterly alone.

"I would call him a man,
I would count him a hero,
who could count the solid bones,
get the row of teeth
from the iron-hard jaw
with iron cudgels."

No other came forward,
no such hero appeared —
he himself counted the solid bones,
spoke over the row of teeth,
from beneath his iron knees,
from his iron cudgels.

Part Eight — The Bear's Departure and Where He Rests

(Lines 545–606)

He took the teeth from the bear,
spoke these words, said:
"O apple of the forest,
beautiful rolling one of the forest!
Now it is time to travel,
time to set forth,
from this small nest,
from this low shelter,
to a higher home,
to a wider dwelling.

"Come now, golden one, travel on,
beloved one, walk on beautifully,
past the paths of the pigs,
across the lanes of the piglets,
against the berry-hill slope,
toward the high mountain,
to the spruce-thicket,
to the pine heavy with needles!
It is good to be there, dear one,
to spend your time,
hearing the sound of the herd-bells,
near the ringing of bells."

Steadfast old Väinämöinen
came home from there.
The young ones said,
the beautiful people declared:
"Where did you put your prize,
where did you leave your quarry?
You must have left it on the ice,
sunk it in a hole,
drowned it in the bog-mud,
buried it in the heath."

Steadfast old Väinämöinen
spoke these words, said:
"I did not leave it on the ice,
did not sink it in a hole —
the dogs would scatter it there,
birds would cover it over;
nor drowned it in the bog,
buried it in the heath,
where the grubs would work it,
the black ants would toil.

"I brought my prize there,
my quarry not small,
to a watching hill,
to the ridge of the high crest —
into a clean tree,
into a pine heavy with needles,
onto the highest branch,
onto the widest bough,
for people to see,
for travelers passing.

"I set his head facing east,
his brow turned to the northwest —
not at the very top:
if I had set it at the very top,
the wind would ruin it,
the weather put it to ill.
Not have I put it on a ground-peg —
the dogs would scatter it,
the rabbits turn it."

Part Nine — Väinämöinen's Feast Song and Closing Prayer

(Lines 607–641)

Then old Väinämöinen
began to sing
in honor of his guest,
for the joy of the feast.
Old Väinämöinen sang,
spoke, named thus:
"Strike a fire of white wood,
let the light blaze up —
a song is coming to me,
my mouth desires to ring out."

He sang there till the hall rang,
rejoiced through the long evening,
and at the end of his song
himself said last:

"Give it again, O God,
give again, O steadfast Creator,
such joy in these halls,
such times to come again —
such a feast for the hunter's boy,
such long-coated prizes!

"Give at least, O God,
give again, O true Creator,
that landmarks be built,
that sign-posts be carved,
in the heroic company,
in the manly crowd!

"Give at least, O God,
give again, O true Creator,
that Tapio's horn ring out,
the forest pipe blow loud,
in these small courtyards,
in these narrow farmsteads!

"May the days ring with music,
may the evenings be made in joy,
on these lands and clearings,
in the great estates of Finland,
in the rising generation."

Colophon

Source: Elias Lönnrot, Kalevala (1849 Lönnrot final edition — the Uusi Kalevala), Canto 46 (Kuudesviidettä Runo — Peijaiset). Archive.org item: kalevala00linngoog. Finnish source text. Public domain in all jurisdictions (1849).

Translation: NTAC Liberation Translator tulku (Karhunpäivä), 2026-03-23. Translated directly from the 1849 Finnish original. The translator worked from the Finnish text throughout; Crawford 1888 and Kirby 1907 English Kalevala consulted post-draft for spot verification of ambiguous OCR readings only. English is independently derived from the Finnish. The canto has no prior publication as a standalone sacred text in English.

Blood Rule: Clean. No paraphrasing of existing English. Mead, Crawford, or Kirby were not followed.

Note on OCR: Verse lines 1–26 of the Finnish text are partially corrupted in the archive.org djvu scan (left margin cut off in two-column OCR capture). The translation of that section is reconstructed from the visible right-column text, cross-checked against the canto's known structure.

Tradition: Uralic — Finnish. Bear ceremony (karhunpeijaiset) texts. The Kalevala Canto 46 represents Lönnrot's literary synthesis of SKVR (Suomen Kansan Vanhat Runot) bear ceremony poems; it is the canonical assembly of the Finnish bear cult tradition.

🌲

Source Text

Kuudesviidettä Runo — Peijaiset (Canto 46, Finnish original)

(OCR from archive.org kalevala00linngoog_djvu.txt, lines 32664–33541. Lönnrot 1849. Moderate OCR quality; lines 1–26 partially corrupted in left margin due to two-column page layout.)

Kuudesviidettá Runo.

[Lines 1–26 — partially corrupted. Visible right-column text:]

sanoma Pohjoíahan,
kylmdhán kyiáhan
lcin vironneheksi,
alan páñsneheksi
i nostama-vioista,
.a tavattomista*
bi Pohjoiaa emUntá,
d akka harvahammas,
uosta kovin pahastui,.
. virkkoi, noin nimesi:

muistan muunki keinon,
toisen tien osoan:
n karhun kankahaltá,
sta kovera-kouran

Wdintfldn elqjen,
alan karjan padlíe.»
ti karhun kankahaUaí^

n kovilta mailtá'

Wdindl^n ahoille,
alan karjamaille.
a vanha WfimftmOínen
non sanoiksi virkki:
seppo Ilmarinen,
mulle uufii keihüs,

[Line 27 onward — mostly intact:]

Tao keiho kolmisulka
Yarren vaski$en kerallal
Oís' otso otettavana,
Raha-karva kaattavana
Ruuniani ruhtomasta,

30. Tammojani tahtomasta,
    kaatamasta karjoani,
    Lehmiid levitidmastd.»

Seppo keihyen takovi,
Eíkd pitkdn, ei lyhyen,
Takoí keski-laauUisen:
Sen susi sulaila seisoi,
Kontio terdn kohaUa,
Hirvi faiihtí suoverossa,
Varsa varrella samosi,

40. Peura potki ponnen pádssá.
    Satoi siitá uutta lunta,
    Hiukan hienoista vitíft
    Sykygyisen uuhen verran,
    Yerran talvisen jfiníksen;
    Sanoi vanha WfiindmOinen,
    Itse virkki, noin nimesi:
    ))Mieleni minun tekevi,

47—144. Karhunpyytiján sanat.

Mieli kflyfi Metsolassa,
Metsdn tyttüjen tykOna,

50. Sinipiikojen pihoilla.»

»LSihen miehistd mets£llle,
Urohista ulkottíiJle;
Ota metsá miebiksesi,
Urohiksesi Tapio,
Auta onni ottamahaB,
Metsdn kaunis kaatamahanl»

sMielikki meisfin emántd,
Tellervo Tapion vaimol
Kytke kiinni koiroasi,

60. Rakentcle rakkiasi
    Kuusamisehen kujahan,
    Talahasen tammisehen

5>Olsonen metsán omena,
MesikdmmeQ k^UeriSütionr.
R^ kuulet mitiun tuIe^^wHi,
Míehen aimo astelevan,
Kytke kynnet karvoihisi,
Hampahat ikenihisi,
Ettei koske konsakana,

70. Liikuta lipeáinSnál»
    ))Otsoseni, ainoiseni,
    Mesikümmen kaunoisenil
    LyOte maata máttáhálle,
    Kaunibille kailioUe,
    Hongat pddliá huojumassa,
    Kuuset pfiáilá kuulumassa;
    Siiná otso pyürteleite,
    MesikSmnien kSSnteleite,
    .: Kuni pyy pes¿¡nsá pááüla,

71. Hanhi hautomaisillansal»

Siina vanha Wáinámttinen
Kuuli koiran haukkuvaksi,
Penun julki juttavaksi
Pikkusilmaisen pihalJa,
Tasakdrscin tanhuiDa,

f Sanan virkkoi, noin ni
»Luulin kukkuvan kák(
Lempilinnun laulelevan
£i kdkí kukahakana,
90. LempUintu lauiakana,
TááW on koirani kome
Otukseni oivallisin
,' OtsoBén luvan ovella,
Miehen kaunon kartant

s Vaka vanha WáiiUiffl<
Siiná' otsosen tapasi,
Sélteríset sdngyt kaati,
Siat kuitaiset kumosi,
Sano vi sanalla tuolla,

100. Lausui taclia lausehellj
     »01e kiitetty Jumala,
     YlisteUy luoja yksin,
     Kun annoit otson osak
     Salón kuUan saaiihiksil

Katselevi kultoansa,
Sanan virkkoi, noin n
))OtsosLeni, ainoiseniy
Mesikáuimen kainoísei(ni)
Eiá suutu suottakana,

110. En minfí sinua kaannu
     Itse vierit . vempéldUi^
     . Hairahit havun selältS,
     Puhki puiset kaatiosi,
     Halki haljakan havuise(n)
     Sykysyiset sSat lipedt,
     Páivdt pilviset pime^U
     i)Metsdn kultainen kfil
     Kaunis karva rdyhetyis
     Heitñ nyt kylmiUe koto

111. Asunmaasi auüaksi,
     Koivun-oksainen kotosi
     Vasun-varpainen majasi
     Láhe kuulu kulkemahai
     MetsSn auvo asturoahaí
     Kdym^diSn.kdpea kenkJ

ikka sipsoinahan
■■ pieniltá: pihoüta,
lia kaytaviltá.
áseheb vákehen,
iéhen. joukkiohonl
íM paiwin pietél,
iiá kelmon lailia^
siella sy5tetáháin,
naorijuó tetaban
alie vierahalle,
lUe kükeáváüe.»

he : nyt tSstá kuin Idhetki,
pieñestS pesástá
Icuülun k\irkihírren,
caunihüv katoksen;
sa ku^áos iumeUáy i
luinfne lammia pfiállS,
sü haihaoá havulla,
oksalia oraval» i i

Tahha Wirmñmdincín,
ja idn-ikuineii

soitellen ahoja,
ellen kankahia
kuulun TÍerahansa,
)a karva-lallusensa;
itto tupahan kuülui,
bLattojen kajahus.
Lahtí \áki tuvassa,
t kaunis vieretteli:
kottes tda kumua,

«oittajaii sanoja,
Imnim kálkytysM^

II püan piUin ¿iánUL!»
á vanha Wéiinámdínen
tnnfltti pihalle;

btí váki tuvasta,
i kaunis lausutteli:'

on kulta kulkemassa,
1 vaeltamassa,
I armas astumassa,

Tenka tiet¿i poimimassa;
MesidnkO metsU anioi,'
Ilveksen salón isántS,
Roska iaulaen tuiette,

170. Hyreksien hiSitelette?»

Vaka vanha WainamOinen
Tuossa tuon ^anoiksi virkki:
DSanomiks' on saukko saatu,
Yüsiksi Jumalan viJja,
Silla laulaeÉi tolemme,
Hyreksien hühtelemme.»
DEik£t satikko oUekana,
Eikd isaukko, eikd ilves,
Itse bn káulu kulkemássa,

180. Saloa: auyo astumassa,'
     Mies vanha vaeltamassa,
     Verkanuttu vieremassá ;

Kuü; :lie snotu vierahammé,
' Ovét áirfci paisfcatkatte,
(iVaan kuh lie vihattu vieras,
Enññi lyi^kíttte lujahan b

yáiki vastaten sanovi, ' «
Kansa kaunis vieretteli:
»Tervé otso lultuasi,

190. Mesikdmmen kdyty¿lsi
     Náille pestyille pihoille, '
     Kaunoisille kartanoilieíoi -

Dluota toivoin tuon ikáni,
Katsoin- kaikén^ kasvin^aian
Spivaksi Tapion torven,
MetsSn pillin piukovaksi,
Eulkevaksi metsSn kullan,
Saavaksi salón hopean
Ndille pienille pihoille,

200. Kapeille káytáville.»

)>T6ivoin kuin hyveü vuotta,
Katsoin kuin kes(in tuloa,
Niínkun suksi uutta hinta,

Lyly líukasta lipua,
Neiti nuorta sulhokaista,
Punaposki puolisoa.»

nlUat istuin ikkimoissa)
Aamut altan portahilla,
Ver^jillá viikkokauet,

210. Kuukauet kujaisten suussa,
     Talvikauet tanhuüla;
     Liunet seisoin tanteriksi,
     Tanteret suiiksi maiksi,
     Sulat maal somerikoiksi,
     Someríkot hiesukoiksi,
     Hiesukot víhottaviksí;
     Ajattelin aamut kaiket,
     Pdivñt pfiSssSni pítelin:
     Uissü viikon otso vüpyiy

211. Salón armas aikaelí^
     Oisíko Wirohon viemyt,
     Maasta Suomen sorkehtinnt.»

SiitS yanha WáinSUnóinen
Itse tuon sanoiksi virkki:
»Minne vienen vierahani,
Kulettanen kultaiseni,
Tokko laittanen latohon,
Pannen pahna-huonehesen?»
Yáki vasta ten sano vi,

230. Kansa kaunis vieretteii:

»Tuonne vienet vierahamme,
Kulettanet kultaisemme
Alie kuulun kurkihirren,
Alie kaunihin katoksen;
Siell' on syOmdt suoríteitu,
Juoma-neuvot jou'uteltu,
Kaikki sillat siivottuna,
Lakaistuna lattiaiset,
Kaikki vaimot vaatehtinna

240. Pukemihin puhtahisin,
     Soreihin páá-somihin,
     Valkeihin vaattehisin.»

Siitá vanha WftmftmOi(nen)
Itse virkki, noin nímesi
' «Otsoseni, lintuseni,
Mesikfimmen küdrtfsenil
Viel' on maata káyáksei
Kangasta kavulaksésíji

»LShes nyt kulta kolkc
250. Armas maata astomahaj
Mustasukka mniknmahai
Verkahousu vieremflhSn
ESymdhSn liasen tmUkj
Varpusen vaeltamia
Alie vüen vülohirren,
Alie kuuen knrkiais^ilt

)i>Varo'otte vaimo rauk(a)
Ettei karja kammastnisí
Pieni vfija pillastuisi,
260.Vikoisí emannAn vilja
Tullessa otson tavilie,
. Karvatunran tmikeitessa

»Pois on pojat iporstua(lta)
Piiat pihtipuoiisista
Uron tullessa tupahan,
Astuessa aimo miehen!»

pMetsSn otsonen ornen(a)
Hetsán kaunis kdilerdiuc
Ellos piikoja pelatko,
270. Kassapñitll kammastelko
Eldká vaimoja varoa,
Sure syltty-sukkaisiai
Mi on akkoja tuvassa,
Ne on kaikki karsinahai
Miehen tullessa tupahan
Astuessa aika poianb

Sanoi vanha Wfiinflmi(nen)
»Terve tSnneki Jumala
Alie kuulun kurkiaisen,
280. AlJe kaunihin katoksenl

in^nyt heitfin hempuséní,
ken karvalalloseni?» •.
fki vaslahan sanovi:
rve terve tuHuasil
hon tiitá lintusesi,
3ttele kultaisesi
íjSiseto piénan pd4hJn,
taisen rahin nenfthfln,
Ha tannusteltavaksí,
iTojen katseltavaksi!»

2á otso taostn huoli,
Lá pane pahaksí,
iuleri turkin luntí,
v^ojen katsanto-aika;
uhota turkkiasi,
irojasi ei katsota •
jojen hetáiehiksi,
raisien vaattehiksí.o

ttá vanha W¿IÍDám(5men
ti otsolta turkin,
i aiian parven pááfaSn,
it iiitti kattilahan,
aríhín kullattuhún,
kir-pohjahan patahan.
• oli pa'at tulella,
ki-laiat valkealJa,
ittyná, tájtettyná
illa liha-muruilla,
Jat saatettu sekahan,
! oJi tuotu tuonnempata,
tu suoiat Snksan maalta,
lan p¿tSillíU¿i vesiltfi,
tiu Suolasalmen kauUa,
'an pddltfi laskettuna.
m olí keitto keilettynü,
tu kattUat tuleita,
I saaJis saatettihin,
ylíntu káytettihín

ysyiksL
ikattuna.

f PAflhan pitkSn pinlapdyííii

320. Kultaisihin kuppiioihin
     Simoa sirettáináháñ,
     Olosia ottamahan.

Petdjást' oli póytd teht^y
Yait vaskesta vaiettu,
]Lusikkaiset hopeas(ta)
Veitsei kuUasta kuvalia;
Kupit kaikki kukkusilla, <
Vait varpe-iaitasilla
Mets^n mieli*antehia,

330. Salón kuUan sáalihia.

Siin^ vanha WfiindmOinen
Itse ilion sanaiksi virkki:
»Kummun ukko kultarínta,
Tapien talón isSntá,
Metsol^n metinen vaima,^
Metsán ehtoisa emdntá^
Míes pubas Tapien poika,
Mies púhas, punakypárái^
Tellervo Tapion neiti,

340. Kaussa muu Tapion kansa,
     Tule nyt hflihin hdrkOsesi,
     PitkdviUasi pitoihinl
     Nyt ou kyllin kystá syOfl|
     Kyllin syód, kyllin juoa^
     KyUin itsensd pitea,
     Kyllin antoa kylálle.»

V¿ikí tuossa noin sanovi^
Kansa kaunis vieretteli:
»Miss' on otso syntynynnfi,

350. Rahan karva kasvanunna,
     Tokko tuo olilla syntyi,
     Kasvoi saunan karsinassa?»

Silloin vanha Wáínñmtfineo
Itse tuon sanoiksí virkki:
»Ei otso olilla synny,
Eikd riihi-ruumenilla,

355—458. Karhun synty.

I Tuoll' on otso synnytelty,
Mesik&mmen kdfinoytelty
Luona kuun, maiossa pSiv^D,

360. Otavaísen olkapSlUld,
     Dman impíen tykOnSi,
     Luona luonnon tyttdrien.»
     DÁstui impi ilrato áártS!,
     Neiti taivahan napoa,
     K¿lYÍ pilven piirtá mydten,
     Taivahan rajoa mydten
     Sukassa sinertávdssd,
     Kirjavassa kaplukassa,
     ViUa-vakkaneu káess¿l,

361. Karva-koppa kainalossa;
     Yiskoi villan pHán vesille,
     Laski karvan lainehille;
     Taiota tuuli tuuitteli,
     lima lieto liikuUeli,
     Ve'en henki heilutteli,
     Aalto rannalle ajeli,
     Rannalle salón simaisen,
     Nenáhán metísen niemen.
     : »Mielikki mets¿in emdntS,

362. Tapiolan tarkka vaimo
     Koppoi kuon talón vesiltá,
     YiUat hienot lainebiJta.D
     ))Síitá liitti liukkahasti,
     Kapaloitsi kauníhisti
     .Vaahterisehen vasuhun,
     Kaunoisehén kdtkyehen,
     Nostatti kapalo-nuorat,
     Vitjat kultaíset kuletti
     OksalJe olovimmalle,

363. Lehvalle leveimmíille.»
     «Tuuitteli tuttuansa,
     Liekutteli lempeansa
     AJla kuusen kukka-latvan,
     Alia penseán petaján;

Siinfl otsosen iakesí,
Jalokarvan kasvatteli
Vieressd metísen viiao,
Simaisen salen sisdss&i
«Kasvoi otso kaimih&i

400.Yleni ylen ehoksi:

Lyhyt jalka^ lysmá polv(i)
Tasa-kftrsá talleroinén,
PM levyt, nena nykerfi
Earva kaunis rdyhetyin(en)
£i ollut vielá hampahia
Eikd kynsid kyhfttty.»

«Mielikkí metsán emán(tá)
Itse tuon sanoiksi virkl(i):
A)>Kyhedisin kynnet too(n)

410. Kanssa hampahat hAm(paat)
     Kun tuo ei vioille saisi,
     Paiuuisi pahoilie tüilleju
     ; i^Miin otso valansa vai(oi)
     Pol villa me tsdn emfinnA
     Eessá julkisen Jumálao,
     Alia kasvon kaikkivallai(sen)
     £í tehdk-sensfi: pahoa,
     Ruveta rumilie . toillej»
     ))Mielikki metsdn emfiín(tá)

411. Tapiolan tarkka vaimo
     Ldksi hammasta hahuha(n)
     Eynsia kyselemáhfin
     Pihlajilta piukeüta,
     Katajilta karkeilta,
     Jukaisilta juurikoilta,
     Kesun kannoüta kovilta;
     Eipd sielta kynttñ saaní
     Eiká hammasta tavanna
     »Honka kasvoi kankah(alle)

412. Ruusi kummulla yleni,

jassai hopea-óksa,
i-oksa kuusosessa;
Lapo kásÍQ tavoittiy
ñ kynsiá kyhSsi,
, liittí leukaluubun,
ikin istuUeli.»
iitá laski iallokkinsa,

lempens^ lábetti, ' .

süota soutamaháa,
a vitaisemahan,
irierid astumahan,
;asta kapuamahan;
j kñyS kaunihisli,
asti sorkutella^
á ajat iloiset,
teJla kuulut pSirát
I seliHi^ maaii navoilfa,
-kangasten perilla,
i kengdttd kesdM,
'syllfl syylingittá,.
\ ajat pahonimat,
i-kylmSt kyhmástellá
Disení^túvan sis^ssñ,
lünnán ili^pehdlái,
;ffUá kórean kuusen,
jikón .kaiáalossa^:

viien villa- vaipan,

kaapuah kaheksan; . .
fl saín: ayt saalihini,
ia tfimdtterdni.» > .'
ki. nüori- noin sano vi, i
. vanha virkkelevi:
I tehen metsá mieltyi,
A mieltyi, korpi kostui,
tui salón isAntSi,.
ni aíaoiiien Tapio
I antoi ainokkinsa,
etti mesikkisensíi ;

avun; Teriioiii.

Oliko keihon keksimisUiv !

470. £li nuolen noutamista?»

Vaka vanha WfiinilmGinen
Itse tuou sanoiksi virkki:' • ' '.
»Hyvin meihin metsd mieltyi,
Metsfi.mieltyi, korpi kostui,
Ihastui salón isSintS, .
Taipiuii tainoinen Tapio.n
3>Mielikki ¡meCsSn emdntá,
Tellervo* Tapion neiti; '..^i
Métsfin néiii muoto katinis,

480. Metsán píika píkkarainen^
     L¿lksi tietü nenvomahan,:.;
     Hastia rakentanahán, ^ *
     Tien vieriá Viittomaliái]^,
     Matkoa opastamahan;t >
     Veisti pilkat pitkin puit», '
     Rastit!vaaroihÍQ rakeñti -i
     lalon otsósen' oville,^ '
     Rabasaaren > rañtehiUe.)» '■■
     »Sitte siitne tultuanij !

481. Perillén osattuani i

£i oflút keihon ' keksimistá,
Ampüen ajelemist»; i 'i
Itse viérüvemipeleltáy
Horjaliti '. ha viin selältS,
Risut ríkkoi ríntapdánsá,
Yarvut vatsansa hafottL))

Siitá tuon isanóiksii vii^kki,
Itse' Iftosui, noin nimesí!:
))Otsoseai, ainóiseni, i

500. Lintuseni, lempíseni! *
     PSüstd nyt tdn^e pStipuposi,
     Pujóla puraisímesi, ■ '
     lieiti'l .harvat hanipahasi,
     Liitá leukasá leveátl
     ElSka pane pahaksi,
     Jos meille mikd tülisi,

Luien laske, pfiion pauke,
Kova hammasten kolina.»

»Jo otan nenfin otsolta
510. Nenfln entísen avuksi,
En ota osattomaksi,
Enkd aivan ainoaksi.D

«Otan ma otsolta korvan
Korvan entisen avuksi,
En ota osattomaksi,
Enká aivan ainoaksi.^
; »Otan ma otsolta silmdn
Silmán entísen ávuksi,
En ota osattomaksi,
520. EnkS aivan ainoaksi.»

loOtan ma otsañ otsolta
Otsan entísen avuksi,
En ota osattomaksi,
Enkd aivan ainoaksi.*

»Otan ma otsolta turvah(a)
Turvan entisen avuksi.
En ota osattomaksi,
Enk¿i aivan ainoaksi.»

»Otan ma otsolta kielen
530. Kielen entísen avuksi,
En ota osattomaksi,
EnkS aivan ainoaksi.»

i>Sea nyt mieheksi sanoisin,
Urohoksi arvoaisin,
Joka umpiluut lukisi,
Saisi sarja-hampahuiset
Leuasta teráksisestd
Rusamüia rautaisilla.)»

Eipá toista tullutkana,
540. Ei ollut urosta tuota;
Itse umpiluut lukeví,
Sarja-hampahat sanovi

Alta hriiítea polviensa,
Rautaisten rusamiensa.

Ottí hampahat otsolta,
Sanan vtfkkoi, notn nimesi:
»Met5fin otsonen omena,
MetsSln kaunis kAllerdinei
Nyt on matka kdySksesi,

550. Retki raahetlaksesi
     Tásiíft piendsta pesAstfl,
     Matalaisesta majasta
     Korkeampahan kotihin,
     Avarampahan asuhun.»

))Láhe nyt kulta kiilken(i)
Rahan armas asUimahan
Sivutse sikojen teisUi,
Poikki porsasten poloisla
Yásten varvikko-mdkefl,

560. Kohtí vuorta korkeata
     Pet¿y¿lbfin pensedhjin,
     Honkahan havn-satahan!
     Hyvá siin' on oUaksesi,
     Armas aikaellaksesi
     Kuuluvilla karjan kellon,
     Luona tíukujen tirínfloj

Yaka vanha WSinSmiáu
Jo tuli kotíhin tuolta,
YSki nuori noin sanovi,

570. Kansa kaunis lausutteli:
     »Minne saatit saalihisi,
     Kunne ennfitit erfisi;
     Lienet ¡ááSle jfittdnynnl,
     Uhkuhun upottanunna,
     Suo-mutihin sortanunna,
     Kaivanunna kankahasen?»
     Yaka vanha WainamOinei(nen)
     Sanan virkkoi, noin nimesi:
     »Enpd jádlle jdttdnynnd,

571. Uhkuhun opottanunna,
     Siiná koirat siirteieisi,
     Linnut líiat peitteleisi;

I suohon sortanunna,
aniinna kankahasen,
I toukat turnieleísi,
i mustat muurahaiset.»
aonne saatín saalihini,
in erSn vdháni
a-kuimahan kukulle,
i-harjun hartioUle;
n puuhuQ puhtahasen,
cahan havn-sátahan
lUe olovinnmalle,
Sálle leveimmSme
i inehmisiile,
lioiksi kulkioille.»
enia panin itáhdo,
ín loin on luotehesen,
I aivan latvasehen;
i luonut latvasehen,
i tuuli turmeleisi,
ra pahoin panísí;
I pannui maa-varahao,
I pannut maa-varahan,
siinfi síirteieisí,
firsftt k&ánteleisi.9
LA vanha Wliioámtfmen
ahiihe lauiamahan

kutilun kunniaksi,
In pdütyySIn iloksi.
aoi vanha Wdinñmümen,
lausuiy aoia nimesi:
nyt pihtí valkeata,

lauloa ü^&kisin,

Lauloa luku tulevi,
Suuni soia tahtelevi.»

Siinfi iauiui, jotta soiltí,
Pitkin iltoa iloitsi,
Lausui laulunsa lopulia,

620. Itse virkki viimeiseksi:
     »Anna toisteki Jumala,
     Vastaki vakainen luoja,
     Nfiin nfiíssá ilottavaksi,
     Toiste toímiteitavakjsi,
     Nllissd háissd pyylypoian,
     Pitkáviliaisen pioissab
     »Anna ainaki Jumala,
     Toisteki totinen luoja,
     Hastia rakettavíksi,

621. Puita píikoteltaviksi
     Urohoisessa vfiesséí,
     Miehisessfi joukkiossa!»
     »Anna ainaki Jumala,
     Toisteki totinen luoja,
     Soivaksi Tapion torven,
     MetsSn pillin piukovaksi
     MiUá pienillfi pihoiUa,
     Kapeilla kartanoilla I»
     «PdivSt soisiu soitettavan,

640.111at tehtávfin iloa

Ndillfi mailia uiantereilia,
Suomen suuriiia tiloilla,
Nuorisossa nousevassa,

Source Colophon

Source: Elias Lönnrot, Kalevala (1849 Lönnrot final edition). Canto 46 (Kuudesviidettä Runo — Peijaiset), pp. 515–535 in the original. Archive.org identifier: kalevala00linngoog. Rights: NOT_IN_COPYRIGHT (1849).

OCR quality: Moderate. The scan is a two-column page layout; lines 1–26 of the verse (approximately lines 61–96 of the OCR file) have the left margin cut off, with only the right-column text present. Verse line 27 onward (Tao keiho kolmisulka) is mostly intact with typical OCR substitution artifacts (ñ/á/ó confusion, occasional garbled characters). The translator worked from the OCR text throughout and used context to resolve ambiguous readings. The original can be consulted at https://archive.org/download/kalevala00linngoog/kalevala00linngoog.pdf.

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