Collected by Elias Lönnrot, Helsinki, 1831

Elias Lönnrot was twenty-nine years old when he published the fourth volume of Kantele Taikka in Helsinki in 1831. He was deep in his collecting journeys — Kesälahti, Kittee, Ilomantsi, Eno, Pielisjärvi, Vuokkiniemi — gathering songs from the mouths of Karelian and Finnish singers who carried an unbroken oral tradition. The first three volumes had been published: songs of bear ceremony, healing, love, and the forest spirits. Now came the fourth: twenty incantations of extraordinary power and variety.

This volume contains the synty tradition at its finest — origin charms that trace the birth of natural phenomena and creatures back to the cosmic beginning. The Origin of the Snake reveals a startling theology: Saint Peter persuades Jesus to breathe life into the Devil's spit, against the Lord's own warning. The Origin of Stabbing Pain traces nine diseases to a spirit-mother impregnated by the wind. The Origin of Frost gives Pakkanen a father of eternal ice and a mother who does not exist. Each charm names the creature's origin in order to command it — in Finnish folk magic, to know the synty of a thing is to have power over it.

Alongside the origin charms are functional incantations for every occasion of life: childbirth words calling on Ukko and the Virgin Mary, cattle protection words addressed to the bear, hunting songs for the forest spirits, courtship charms, love-removal spells, dog-binding words, storm-calming prayers, and the warrior's iron-shirt boast. The theology is a seamless weave of Christian and pre-Christian — Jesus and Väinämöinen ride the same boat through the storm, the Virgin Mary and Ukko attend the same difficult birth, Hiisi's dogs and heaven's iron hailstones enforce the same commands.

None of these texts have previously appeared in English. They are pre-Kalevalaic — raw field collection, not literary synthesis. Where Lönnrot abbreviated the singer's continuation with "j.n.e." (ja niin edelleen, "and so on"), the singer would have continued with standard formulae known to every tietäjä in the parish.

Lönnrot's Preface

Lönnrot identifies the provenance of each song by parish. Translated from the Finnish.

Of the songs in this Fourth Part, the Conjurations, Dog Charming Words, Songs for Birds, Origin of the Bear, and Origin of the Wolf are from Kesälahti; the Origin of Death, Words for Removing Love-Magic, Courtship Words, Songs for Catching Hares, Sending Cattle to Pasture, and Priest of the Dead are from Kittee; the Words of Envy, Songs for Catching Fish, and Origin of Frost are from Ilomantsi; the Raising of Love, Suitor's Reading, and Storm Words are from Eno; the Origins of the Viper are from Pielisjärvi; the Childbirth Words and From Kettunen's Tasks are from Vuokkiniemi; the Origin of Stabbing Pain is from Kesälahti and in nearly the same words from Ilomantsi; the Origin of the Snake is from Ilomantsi and elsewhere.

I. Loihtia — Conjurations

A warrior-singer's boast charm. The tietäjä dons the iron shirt and declares power over sorcerers and wild beasts. Three sorcerers go down the throat, eight under the arms, nine over the shoulders — and the rest are sung face-first into the coals. From Kesälahti.

Shall we push forward, shall we press on,
put on our iron shirts —
or do we go without caution
into the midst of sorcerers,
among the blood-conjurers?
A man is stronger in his splendor,
better in his iron shirt,
more enchanting in his steel belt;
then he need not heed even the great ones,
nor obey the noble.
He puts bridles in the mouths of wolves,
bears into iron shackles;
he himself is great as a wolf,
more fearsome than two bears.
I swallow such sorcerers —
three I toss down my throat,
I put eight under my arms,
nine over my shoulders.
I sing such sorcerers
face-first into the coals,
head-first into the clay,
elbow-deep into the embers,
hands-deep into the hot ash. And so on.

II. Käärmeen Synty — Origin of the Snake

The greatest syncretic origin charm in this collection. Saint Peter persuades Jesus — against the Lord's own judgment — to breathe life into the Devil's spit on an iron rock. The snake is born. Each body part is named: head from willow, tongue from a god's spear, teeth from the barley of Tuoni (the death-god), eyes from clam-grains, spirit from the steam of Hiisi's rapids. Then the charm-singer commands the snake to acknowledge its deed, banishes its venom to stones and roots, and heals the bitten flesh. From Ilomantsi and elsewhere.

Jesus walked along the road
with three boys beside him,
with two tongue-companions.
The Devil leapt from the path,
the border-shoe from the rock.
Filth flowed from the villain's mouth,
spittle from the wicked one's hand,
foam from the stubborn nose,
onto the iron rock,
onto the hill of steel.

Saint Peter says:
"Something could be made of that,
if you, Creator, would breathe life into it,
bless it, God, with eyes."
Jesus answered quietly:
"Evil comes from evil,
pain from the villain's vomit."

Saint Peter says:
"Give it life, Lord,
bless it, God, with eyes!"
So the Lord gave it life,
God blessed it with eyes —
upon the evil man's vomit,
upon the wicked villain's spittle.
He said to Saint Peter:
"Put your thumb into its mouth,
stretch out your finger to feel!"
He put his thumb into its mouth,
stretched out his hand to feel —
it bit the finger off Peter.

Saint Peter says,
prays in haste:
"Make it whole again, Lord,
with the Lord's good spirit,
breathe upon it with warmth."

There are snakes of many kinds —
blue ones, red ones,
ones of yellow hue —
but none so evil-looking,
none so terrible of color.
I cannot tell your color:
is it the color of Hiisi,
or is it the color of grass,
the color of fire, the color of bird-cherry,
the color of earth, the color of bedstraw,
or the color of all the air,
the color of all the devils?
Choose your own color!
Are you ugly as the willow?

I know your birth, you villain,
your wicked growing in the earth.
Where were you born, you wretch,
wickedly raised in the earth?
On the hill of steel,
on the iron rock —
there you were born, you villain,
wickedly raised in the earth.

What was the evil one's head made from?
The head was fashioned from the tip of willow.
What was the tongue found from?
From the spear of Äijä's son.
What were the teeth fetched from?
From the barley-husks of Tuoni,
from the streaming blood,
from the dripping gore.
What were the eyes blessed from?
The eyes from the grains of the mussel.
What was the spirit thrown from,
and what was the venom cast from?
The spirit from evil steam,
from the seething of Hiisi's rapids.
What was the body built from?
The ploughing-switch of Kyrölä's folk,
the birch-switch of the Estonian's fence.
What were the innards from?
From the belt of Hiisi's belted ones,
from the hem of the jingling ones,
from the side of the clinking ones.
What was the tail set upon,
the brush, fashioned for the evil one?
From the tip of the beardless one's beard,
from the hair of the Hiisi-folk.

Come and acknowledge your deed,
come and heal your harm,
before I tell your mother,
report it to your elder kin.
Greater is the mother's labor,
heavier the parent's burden,
when she must heal your evils,
undo your sorceries.
Your father does not command you,
your mother does not command you,
to hold your head upright,
to stiffen your neck.
The Creator cursed you
to crawl upon your belly,
to crawl the earth, to gnaw the stone.

Come and acknowledge your deed,
come and heal your harm. And so on.
Did you think you bit a tree,
gnawed a willow root,
nipped a spruce,
tried a birch root,
hacked at an aspen root,
stung a rowan?
You bit human skin,
the flesh of a wretched human
(or: the hide of the hairy one).
You did not bite a tree,
did not nip a spruce. And so on.
You bit human skin,
the flesh of a wretched human
(or: the hide of the hairy one —
a hundred who bear fur,
a thousand who can be destroyed).

Black snake, green viper,
creeper under the tussocks,
threader under the tree-roots,
mover over the turf!
If you have done evil,
come and acknowledge your deed,
come and heal your harm.
Bow your head in submission,
bind it with a silk ribbon.
Take your pain into your mouth,
under your aching teeth.
Coil yourself into a coil,
curl yourself into a curl,
roll yourself like a ball of wool,
go as a bean-pod.
Carry your anger away from here
into your yellow lungs,
into your sweet liver,
send it into your gallbladder.
Change your anger into wine,
your bitter tastes into milk,
before my words arrive,
or my mind turns.

Pains away into aching,
into Kivutar's vessel;
sufferings away into flagging,
into Vammatar's basket —
let stones writhe in pain,
let boulders ache in anguish;
stones do not weep for pain,
boulders do not lament for suffering.

Let the bird-cherry roots swell,
let the birch roots rise,
let the willow roots bloat;
swell yourself with your agonies,
bloat with your forced days,
before the skin of the human
(or: the hide of the hairy ones).
Rot your anger with birch-switches,
pound your pains into stones.

Make it whole by night,
healthy by day,
from below entirely whole,
in the middle painless,
on top beyond feeling,
smoother of skin than before,
better than in former times.

III. Pistoksen Synty — Origin of Stabbing Pain

The origin charm for sudden stabbing pains. Äkäätär, the Angry One — a maiden of Hiisi, mistress of the spirit-world — is impregnated by the wind on Kipu-hill (Pain-hill). She carries for nine years, gives birth to nine sons on a single summer night. John the Holy Knight refuses to baptize them; the pagan mother-spirit baptizes and names her own children: stitch, tear, side-ache, gnawer, wheeze, bone-ache, plague, boil-sickness — and the one she could not name, she sent to the rapids. From there came the Syöjättäret, the Devourers. From Kesälahti and Ilomantsi.

Äkäätär, maiden most angry,
or the mistress of Hiitola,
swung her hems
on the hill of Apu (Pain-hill),
in the middle of Apu-hill.
The wind made her pregnant,
the gale made her belly hard.
From that she swelled, from that she filled,
from that she grew thick,
from that she grew fat.
She carried a heavy womb,
a belly full and hard.
She carried for three years,
round about nine years.
She bore nine sons
on a single summer night,
on one rapids' foam,
on one strait's arriving,
on one water-stone.

"John, holy knight!
Come and baptize my children,
come and christen my carried ones."
"I do not baptize evil ones,
nor christen terrible ones —
I have baptized the Creator's,
christened the Almighty's."

So that evil pagan
made herself the clerk,
made herself the priest,
baptized her own sons,
named her own children:
one she made a stitch,
one she tore into a tear,
one a side-ache grabber,
one a temple-gnawer,
one she set as a wheeze,
one she fashioned as bone-ache,
one she dashed into plague,
one she made a boil-sickness,
one she made a sorcerer at the gate,
an envier in narrow places,
one a witch at the streams.
There are witches at every stream,
enviers in every place,
a sorcerer at every gate.
For one she found no name —
that one she sent away
to the harsh rapids of Rutja.
From there the Devourers were born,
in the harsh rapids of Rutja,
in the fiery foam.

Do not sting, O Stitch!
I know your kindred.
There I banish you —
to the harsh rapids of Rutja;
there are five of your brothers,
six of your godmother's daughters,
seven of your uncle's children.
There you too shall be judged;
there are the other murderers,
the eternal evildoers.

IV. Kalman Synty — Origin of Death

Death (Kalma) is addressed with flattering praise — "Good Kalma, beautiful Kalma, fair-blooded Kalma!" — and traced back to Adam and Eve. If Kalma was sent by another, the charm redirects it back to the sender. If it came from the churchyard, it is returned there. If from the burial mound, there too — to its fine house, its beautiful manor. From Kittee.

Good Kalma, beautiful Kalma,
fair-blooded Kalma!
I know Kalma's origin well:
Kalma was begun from there,
from the beginning of Eve and Adam.
Or are you the work of another,
another's raising, another's arrow?
Then go back to your home,
to your maker's tracks,
to your creator's threshold,
in red clothes,
in blood-soaked garments.
Sing as a golden cuckoo,
as a silver dove.
Flash like a fire-spark,
dart like a quick dog.

Once you reach your home,
go with claws to the threshold,
on knees to the porch door.
If you cannot enter from there,
tear holes for windows,
tear nine holes.
Seize the heels,
the hindmost feet;
set the head to shaking,
set the bones to rattling,
the back of the skull to the ground,
the breath to breathlessness.
Slay the child from the floor,
the best cow from the byre,
set the horns in the dung,
the tail along the floor.

But good Kalma, beautiful Kalma,
fair-blooded Kalma!
If you have come from there —
from the painted church,
from the hundred-plank side,
from the thousand-plank ridge,
from the tarred porch's bosom —
then there I send you,
to the painted church,
to the hundred-plank side,
to the thousand-plank ridge,
to the tarred porch's bosom;
there the coppers ring,
the brass voices resound.

But if you are from the grassy ruins,
from the holy field's bank —
then go, Kalma, to the graveyard,
to the holy field's bank;
there is your tall house,
there is your beautiful manor,
there it will be good for you to dwell,
beloved, to linger;
you will sing as a golden cuckoo,
as a silver dove.

V. Rakkauden Wieroitussanat — Words for Removing Love-Magic

A cooling charm placed between two lovers to break an unwanted passion. The cold stone from underground and the fire-posts of Hiisi are thrust between them; three cold stones press upon sinful hearts, three black snakes and three sauna-rain spirits are walked between them nine times. From Kittee.

Cold stone, underground stone,
the stone of midwinter's chill!
Come to cool the heat,
to chill the heart.
Put now, Hiisi, your fire-posts,
thrust your ox-prod
between the two lovers,
to cool the heat,
to chill the heart.
Three cold stones
press upon sinful hearts;
three black snakes,
three sauna-rain spirits —
with these I walked between them,
walked nine times around.
Be apart from one another
for all your days, for all your lives,
that one not know the other,
that one not know, nor perceive,
nor attempt to come together.

VI. Lapsensaajasten Sanat — Childbirth Words

A midwifery incantation for difficult birth. The charm-singer first calls on Ukko the sky-god, then the Virgin Mary, asking them to come secretly to the sauna — without the door crying, without the hinges singing, without the village knowing. The imagery is extraordinary: "Crush a stone from the stove-wall, crumble a morsel from the wall — a boy from the maiden's breast, a child from the woman's loins." If the child still will not come, the charm calls for a scythe from Estonia, a hay-iron from hell, to cut the locks of the womb. From Vuokkiniemi.

What shall be sung to her,
what shall be said to her,
when the woman's pain arrives,
when distress presses the maiden,
when the womb grows hard,
the belly full and heavy?
Is there anyone in this household,
in the present young folk,
to undo this trouble,
to break open this hardship,
to tear open the passages?

O Ukko, God above,
old guardian of the sky!
Come and look upon this,
come and watch it closely,
come and redeem your creature.
Is she in the grip of curses,
in the mind-wrenchings of men,
in the secret words of hags?

O Ukko, God above,
old guardian of the sky!
Come here when needed,
come here when called;
come secretly to the sauna,
to the maiden's hidden chamber,
without the door howling,
without the hinges singing,
without the village hearing,
without word reaching the village.

Crush a stone from the stove-wall,
crumble a morsel from the wall —
a boy from the maiden's breast,
a child from the woman's loins.

If that is not enough,
and death soon comes,
and the spirit's departure draws near,
in this hard womb,
in this heavy belly-sickness —
Virgin Mary, dear mother,
beloved mother of mercy!
Come here when needed,
come here when called.
You are the eldest of the midwives,
the first mother of birth-helpers.
Run knee-deep into the sea,
blue-stocking, halfway there;
call out, cry out
to the ruffe, to the perch,
to all the fish of the water.
Bring slime from the ruffe,
slippery fat from the burbot,
from all the fish of the water,
with which I anoint the joints of bone,
with which I smooth the sides,
with which I ease the hindmost parts.

So I open the flesh-chest,
I loose the bone-chest,
I release the traveler to the earth,
the small-fingered one to the yard.

And if that is not enough,
and death soon comes,
and the spirit's departure draws near —
Virgin Mary, dear mother,
beloved mother of mercy!
Bring a scythe from Estonia,
a hay-iron from hell,
into my right hand;
with which I smooth the sides,
with which I ease the hindmost parts,
I cut through the back-bolts,
I split the side-timbers,
I release the traveler to the earth,
the small-fingered one to the yard —
to walk these lands,
to marvel at the air.

Whose are these discoveries,
whose are these secret words?

VII. Kateen Sanat — Words Against Envy

A protection charm against the evil eye and envious gaze. The singer does not fear envy — let Cain's wife guard against it, let Väinämöinen protect from it. The charm pulls a blood-curtain from heaven to earth before the eyes of the envier, sending them to the fires of hell. "My blood is stronger; the word of God is strongest." From Ilomantsi.

I do not know the narrow Envy,
I do not guard against the hostile glances.
Let Cain's wife guard against them,
let Väinämöinen protect from them.
I dig the eyes from the envious,
I slash the gaze from the hostile;
I shoot the sorcerers to the ground,
the devils to the deep.

Whoever looks with envious eye,
whoever spies with crooked gaze —
pull down a bloody curtain,
fling down the blood-curtain
from the heavens to the earth,
bind it before the eyes,
that the eyes pour blood,
that they drip with grease —
there, into the fire of hell,
into the flame of the evil power.

The matters are the same,
the works are different;
the minds are one, the tongues are one,
the bloods are compatible —
black blood, white blood —
but my blood is the stronger,
the word of God strongest of all.

VIII. Lemmen Nosto — Raising of Love (Another version)

A love-raising charm. A maiden is covered in soot and ash — a fathom of soot on her shoulders, a span on the rest of her body, a cubit of grime on her head. Her sister tells her why no one will marry her, and instructs her to bathe with water from three wells and a love-whisk from an unnamed meadow. She washes morning and evening, dries herself at midnight. The suitors arrive. From Eno.

That is why the Seppo-women,
that is why the Mikko-women,
wait a week unwed,
long untaken to the altar;
a fathom of soot on the shoulders,
a span of it on the body,
a cubit of grime on the head,
a quarter-ell of hard soot.

"My little sister, younger one!
Tell me your one word:
why will no one marry us?"
"My dear sister, younger one!
That is why no one marries you:
a fathom of soot on your shoulders,
a span of it on your body,
a cubit of grime on your head,
a quarter-ell of hard soot.
Take water from the spring,
carry it from two wells,
and still quickly from a third.
From that fashion a proper whisk,
wave a love-whisk,
from the unnamed meadow,
from the place whose name is not known.
Wash your head morning and evening,
dry yourself at midnight."

She took water from the spring,
carried it from two wells,
and still quickly from a third.
From that she fashioned a proper whisk,
waved a love-whisk,
from the unnamed meadow,
from the place whose name is not known.
She washed her head morning and evening,
dried herself at midnight.

It was not long at all —
the suitors came from the south,
the boys came from Pohjola.

IX. Kosiomiehen Luku — Suitor's Reading (Another version)

A suitor's power-charm invoking the forces of Hiisi's fortress and hell itself to help him win his bride. If he himself is not man enough, he will shear wool from stone, cut hair from rock, comb horsehair from gravel, and fashion from them a power-garment. From Eno.

Is there might in the mountain,
reinforcement in Hiisi's fortress,
Hittaroita in hell,
to help me marry this maiden
(to assist the man,
to take him to the altar)?
If there is not enough man in me,
not enough warrior in Ukko's son,
to be this maiden's matchmaker
(to assist the man,
to take him to the altar) —
I will shear wool from the stone,
cut hair from the rock,
comb horsehair from gravel.
Make me a power-garment,
under which I would dwell by night,
over which I would stride by day.

X. Kosian Sanat — Courtship Words

A suitor's courtship incantation with a poisoned drinking-contest. The suitor declares his manhood: "I would call him a man who could draw my bow." The mother-in-law offers three daughters. The suitor must drink a cup of ale — yeast below, foam above, poison in the middle. He draws a fishhook from his pocket and diverts the poison. "The cup-bringers to Tuonela! The pitcher-carriers to Mana!" He drinks the ale for luck, the mead for good cheer, and wins the daughter. Then he pours the last drops over his left shoulder, burning the horse's hide clean off. From Kittee.

I would call him a man,
I would consider him a warrior,
who could draw my bow,
who could fasten my bow-curve.

Mother-in-law, old woman!
Are there daughters in the house?
"There are enough for you,
if there is enough man in you.
Three daughters at home:
one is Anna, the second Kaisa,
the third is fair Kaarina.
But if you want to be a son-in-law,
drink a cup of ale."

A cup of ale was brought,
a pitcher of mead was carried —
yeast below, foam above,
poison in the middle (of both).
I took a fishhook from my pocket,
a barbed iron from my pouch,
with which I diverted the poisons.
The cup-bringers to Tuonela!
The pitcher-carriers to Mana!
I drank the ale for my luck,
the mead for my good cheer.

Mother-in-law, old woman!
Give me your daughter.
I got such a daughter,
I set her upon the sled-boards.
Mother-in-law, old woman —
she wept sorely for her daughter.
Then she brought a cup of ale,
a pitcher of mead she placed in my hand.
I did not drink it all —
I drank the ale for my luck,
the mead for my good cheer.
I flung a little from the end,
over my left shoulder;
it struck the horse on the sled-boards,
it burned all the hide clean off.

XI. Koiran Lumoussanat — Dog Charming Words

A charm to silence a dangerous dog. The dog is addressed as Hiisi's spotted hound, Hiisi's grey hawk-dog, Hiisi's hook-jawed dog. Its teeth are compared to fine thistles, its jaws locked like a trap-lid. The singer commands Hiisi to shut the dog's mouth, then drives a golden bar through its jaw-bones. From Kesälahti.

Hiisi's spotted, Hiisi's dappled,
Hiisi's grey hawk-dog,
Hiisi's hook-jawed hound,
Verinäkki, daughter of Tuoni!
Your teeth are as fine
as the fine thistles in my fist;
your jaw-bones are as shut
as the lid of a trap.

Shut, Hiisi, the mouths of your dogs,
Perkele, the jaws of your pups —
the upper not rising,
the lower not falling.
Drive a golden bar
through the bony jaw-bones,
through the snapping teeth —
the upper not rising,
the lower not falling,
the middle-flesh not moving.

Bark, dappled one, at your own tail!
Pup, gnaw your own hide.
Pup, may your mouth be sealed —
if not the pup, then Perkele.

XII. Jänistä Pyytäissä — When Catching Hares

A hunting incantation addressed to the forest spirits. The hunter chops a honey-tree with a honey-axe and calls on the forest mistress — Simanter, Hongatar, Mielikki by implication — to open her mountain store-houses and send the game running past the snares. If the game will not come willingly, Hiisi's hottest coals burn under its hind feet. "Golden King of the Forest, noble Mistress of the Forest — blow mist over the eyes, rattle the ears." From Kesälahti and Kittee.

I chop a tree from the honey-forest
with a honey-axe,
from a honey-tussock,
facing east, head facing west,
butt toward the northwest.

Forest, hear me — do not be startled!
Gather and collect;
set the obedient ones below,
let the generous ones dwell above.

Honey-tree in the forest-home,
honey-tree in Tapiola!
Is there honey on your branches,
sweet nectar on your mother-limbs?
Let honey flow from your treetops,
let nectar drip from your boughs,
onto my dwelling-branches,
onto my leafy leaves,
onto my false twigs.
Send luck onto my branches,
good fortune onto my leaves,
a good pool onto my treetops,
the finest work onto my trunks.

Strike with claws upon the threshold,
go on knees before the steps;
gnaw the first twig —
do not choose among the twigs —
gnaw the middle twig:
it has been anointed with the forest's honey,
smeared with the wilderness's nectar.

Good old man, handsome old man!
From the finest of your stores,
from the fattest of your larders,
fling your wool-bundles,
your flax-pouches,
your thick-bundled ones.

Simanter, mistress of the forest!
The copper mountains are rumbling —
send your little maidservant
to open the mountain store-houses.
You would not be a mistress
if you did not keep a maidservant;
you would not be a maidservant
if you did not open the store-house.
Come and open the store-houses,
come and swing the latch-doors.

Let them run swiftly,
let them glide nimbly
past the tops of my snares,
under my traps,
to break through my brush-fences,
to spring past my perch-poles.

If they will not run swiftly,
will not glide nimbly —
Hiisi's hottest coals
under the hind feet,
which burn with ember,
which scorch with spark.

Golden King of the Forest,
noble Mistress of the Forest!
Blow mist over the eyes,
rattle the ears.

XIII. Linnuille — For Birds

A brief bird-catching incantation calling on the good mistress of Mehtola — the forest-home — to bring feathers and wings from the warm southern lands, from beside Jesus, from the belt of old Väinämöinen. From Kesälahti.

Good mistress of Mehtola,
honey-sweet mother of Mehtola!
Bring a feather from the warm land,
send a plume from the west,
a wing from beside Jesus,
from the belt of old Väinämöinen,
to my snaring places,
to my accustomed paths,
that the honey-threads may hang,
that the honey-cords may stretch
from the honey-tussock.
If that is not enough from this near,
then bring more from the far land,
over eight horizons, and so on.

XIV. Kaloja Pyytäissä — When Catching Fish

A fishing incantation addressed to the perch and pike. The sea-mother (Meren Ahti) is asked to put on her lucky clothes and gift-shirt. From Ilomantsi.

Perch, finest of fish,
and pike of the wide teeth —
come and take the hook,
come and bend the barbed iron,
come and turn the curved one.
Take with your largest mouth,
with your widest jaws,
with your widest-spaced teeth.

Old woman of the sea, grass-breast,
Ahti of the sea, foam-mantle!
Put on your lucky clothes,
dress in your gift-shirt,
in your gift-giving times,
on my fishing days.

XV. Myrskyn Sanat — Storm Words

Two variants of a storm-calming incantation. In the cloud is a drop, in the drop a pool, in the pool a red boat, in the boat three men — Ilmarinen at the oars, old Väinämöinen at the stern, Jesus in the middle. They are directed toward the dangerous north, into the harsh sea-foam. The second variant replaces Ilmarinen with "Antti Santti" and has the three men combing Hiisi's elk and washing the wild reindeer. From Eno.

First Variant

A bow glows from afar,
a long cloud from the northwest.
In the cloud is a drop of water,
in the drop a wide pool,
in the pool a red boat,
in the boat three men.
Who is at the oars?
Ilmarinen is at the oars.
Who steers at the stern?
Old Väinämöinen himself.
Who is in the middle of the boat?
Jesus is in the middle of the boat.

Where are the men going,
where do the warriors travel?
Toward the harsh north,
into the hard sea-foam,
into the capped wave,
where the trees fall headlong,
where the pines topple crown-first.

Second Variant

A small cloud appears,
a bow glows from afar;
in the cloud is a drop of water,
in the drop a little pool,
in the pool a small boat,
in the boat three men:
Antti Santti at the oar's end,
little Pietari at the stern,
Jesus in the middle of the boat.

What are they doing there?
They are combing Hiisi's elk,
washing the wild reindeer.
The elk are combed,
the wild reindeer washed.
Run away, Hiisi's elk!
Wild reindeer, gallop off
to where the vipers drink ale,
where the snakes drain the dregs.
That is why the poor mistress
gets less ale,
because the vipers drink the ale,
the snakes drain the dregs.

XVI. Pakkasen Synty — Origin of Frost

The origin charm for Frost (Pakkanen). Born on willows, a small shivering thing, from a father of eternal ice and a motherless mother. Frost is baptized, carried to a silver spring, and named "the evil Pakkanen, the nail-freezer, the toe-demander." The charm then addresses Frost directly: your shirt is of milk, your glove of ewe's afterbirth. It commands Frost not to freeze the singer's nails or toes, and banishes it to freeze the sea instead — then the marshes — then finally to Lapland, where it may dwell at ease, hunting reindeer. From Ilomantsi.

Frost was born on willows,
a small shivering thing on the twigs,
from an eternal-ice father,
from a motherless mother.
The boy was taken to be baptized,
carried under the christening,
to the silver spring,
to the navel of the golden hill.
A name was given to him,
bestowed upon the boy:
he was named the evil Pakkanen,
the nail-freezer,
the toe-demander.

Frost, son of the North Wind,
downy feather of the harsh air!
Your shirt is of milk,
your glove of ewe's afterbirth,
of the good cream of Liminka.
In winter you ride the fence-rails,
in summer you splash in the springs.

Do not freeze my nails,
do not blow upon my toes,
do not chill my head,
do not stiffen my ears.
Go and freeze the sea instead —
Rauni, mistress of Pohjola,
went to freeze the sea:
she froze the bays, she froze the pools,
but she could not freeze the sea.
Go there, away from me;
there you are called for,
there your help is needed.
There is a wagtail on the sea's back,
a pied wagtail on the waves —
its nails need freezing,
its small head needs chilling.

And go and freeze the marshes —
freeze the marshes, freeze the lands.
Sokka once froze the marshes,
Sokka the marshes, Pakko the lands.

Where shall I banish you?
To the wide land of Lapland,
to the long reaches of the North;
there it will be good for you to dwell,
there you will smooth the ground,
there you will linger in the cold air,
dwelling under the drying-pole,
slaying the reindeer in their hides,
eating meat from nearby,
compressing suffering from the snow.

XVII. Karjaa Laitumelle Laskeissa — When Sending Cattle to Pasture

The longest and most elaborate charm in this collection. A spring cattle-protection incantation weaving Jesus, Ukko, the bear (Ohto), the forest spirits, and Mielikki into a single prayer. The farmer asks Jesus to watch the cattle; reminds the bear of its sacred obligation; begs the forest dogs to be leashed; and commands the forest mistress to open no store-houses of harm. The cattle themselves are made as hard as stones and stumps — the bear must chew granite before it may touch them. "Be soft, grove; be moist, wilderness; be loving, blue forest." From Kittee.

Jesus, guide your herds,
Jesus, watch your cattle,
this summer of Jesus,
this great summer of Mary.
As you watch beneath a roof,
so watch in the heath;
as you care for things in the house,
so care for them in the pine forest.

My Ohto, my only one,
my Honey-paws, my darling!
When you hear the cattle bell,
the ringing of the horse-bell,
quickly gather yourself into the deep forest,
take yourself to the moss-chamber;
when the cattle cross the hills,
go you below the hills;
when the cattle go below,
go you along the hilltops.
Fling your anger into the bushes,
send it into the moss-tussocks,
without the cattle-darling knowing,
without the herd-darling hearing.

Do not come to these lands —
here are capable women
who will ruin your path,
who will sing you into the marsh by your bowels,
into the meadow up to your teats,
into the heath up to your armpits.

Let my own be as stone,
my beauties as stumps!
Chew stones before them,
carry pine-stumps,
gnaw at log-ends.
Roll past like a ball of wool,
go past like a moss-tussock
when the cattle-darling passes.

Be soft, grove; be moist, wilderness;
be loving, blue forest,
as I soften you,
as I moisten you.
Grant now peace to your horned ones,
harmony to your dunged ones,
this summer of Jesus,
this great summer of Mary.

King of the forest, master of Kuitua,
Hongatar, mistress of the forest!
Gather your dogs,
restrain your curs,
with a golden leash to the chain,
with silver straps,
to the tip of an iron post;
hide your claws in your fur.
Fashion a tin needle
to pin into the crown of the head;
drive a golden bar
through the bony jaw-bones,
that the bony jaws not move,
that the teeth not scatter.

Noble Mistress of the Forest!
Hide your dog in the hollow,
bind your cur fast;
put a rowan-wood band
around the snub nose, and so on.

XVIII. Karhun Synty — Origin of the Bear

A brief origin charm for the bear. The bear — called "murri" (the grumbler) and "karren" — was born from the earth, grew in the heathlands of the north, in Finland's great forest, in Lapland's open land. The singer reminds the bear: "Your father does not command you, nor your sovereign elders, to eat the hairy one, to drink innocent blood." The charm abbreviates extensively with "j.n.e." — the singer would have continued with the standard bear-ceremony formulae. From Kesälahti.

Old Man of Juumi, Old Woman of Juumi,
the ancient dwellers of Juumi!
The ruddy one rose from the earth,
the dark-furred one from the heathlands.
I remember Murri being born,
the evil Karren having grown,
in the long reaches of the North,
in Finland's great forest,
in Lapland's open land.

Woolly your mouth, woolly your head — and so on.

If you have done evil,
come and acknowledge your deed. And so on.

Your father does not command you,
nor your sovereign elders,
to eat the hairy one,
to drink innocent blood.
Carry your anger away from here,
into your yellow lungs. And so on.

XIX. Hukan (Suden) Synty — Origin of the Wolf

The wolf's mother laments her bone-eating, flesh-biting, blood-drinking son. She cannot build him a house — fire would burn it. She cannot build him a sauna — water would carry away the foundations. Old Väinämöinen counsels: "Let it be where it is, beside the squirrel-forest, as a man's companion in the woods." From Kesälahti.

The Estonian woman, the wild woman,
the harlot-mistress of Pohjola —
she made such a son:
a bone-eater, a flesh-biter,
a drinker of fresh blood.

So his mother said:
"Woe for my wretched sons,
alas for my poor children!
For my wretched son is
a bone-eater, a flesh-biter,
a drinker of fresh blood.
If I build him a cabin,
fire will burn the cabin;
if I frame him a sauna,
water will carry away the foundations."

Old Väinämöinen said:
"Let it be where it is,
beside the squirrel-forest,
as a man's companion in the woods.
If you have done evil,
come and acknowledge your deed." And so on.

XX. Kyykäärmeen Synty — Origin of the Viper

Two variants of the viper's origin. In the first, old Väinämöinen rolls mountains apart with iron gloves; his golden ring slips into the crack between two rocks, and from it the viper swells and grows. In the second, the Daughter of Night spins a stone thread on a stone spindle-whorl; the stone thread breaks; from what the spindle-whorl struck, the creature is born. Both variants end with the command: "If you have done evil, come and acknowledge your deed." From Pielisjärvi.

First Variant

Steady old Väinämöinen
rolls the mountains apart,
tumbles the boulders,
in iron gloves,
inside copper mittens.
He got a fire-sharp sword,
brandished his blade
in the cleft of the iron mountain,
between two boulders,
in the gap of five hills.

A golden ring slipped down
into the crack of the iron mountain,
between the two boulders,
into the gap of the five hills.
From that it swelled, from that it filled,
from that it grew thick,
from that it grew fat.

If you have done evil,
come and acknowledge your deed. And so on.

Second Variant

Daughter of Night, maiden of dusk,
keeper of the long spinning-time,
she spun a stone thread,
she whirled a gravel one,
from a stone spindle-whorl,
onto a copper spindle.
The stone thread snapped
from the stone spindle-whorl;
the gravel slipped from the fingers.
What it struck against —
from that the creature was born,
from that the evil one came forth.

If you have done evil — and so on.

Colophon

Twenty sacred incantations from Elias Lönnrot, Kantele Taikka Suomen Kansan sekä Wanhoja että Nykysempiä Runoja ja Lauluja, Volume IV (Helsinki: Waseniuksen, 1831). Source text from Project Gutenberg e-text #48202, prepared by Jari Koivisto and Tapio Riikonen — clean UTF-8, no OCR artifacts.

The twenty incantations constitute the "Wanhoja Runoja" (Old Songs) section of Volume IV. The "Nykysempiä Runoja" (More Recent Songs) section — six secular narrative and satirical poems — is not included; those texts are literary verse, not sacred incantations.

The collection was drawn from field collecting journeys to Kesälahti, Kittee, Ilomantsi, Eno, Pielisjärvi, and Vuokkiniemi — parishes in eastern Finland and Russian Karelia. The 1831 Kantele Taikka predates both the 1835 Old Kalevala and the 1849 New Kalevala; these are pre-Kalevalaic texts, raw field collections, not Lönnrot's later literary synthesis. Where Lönnrot abbreviated the singer's continuation with "j.n.e." (ja niin edelleen, "and so on"), the singer would have continued with standard formulae shared across the charm-singing tradition.

The synty (origin) charms — for the snake, stabbing pain, death, frost, bear, wolf, and viper — exemplify the central mechanism of Finnish folk magic: to know the birth of a thing is to have power over it. The naming of each body part of the snake (head from willow, tongue from Äijä's spear, teeth from Tuoni's barley husks, eyes from mussel-grains, spirit from Hiisi's steam) is not mythological decoration but functional sorcery — each naming grants the charm-singer authority to command the creature.

The theology is profoundly syncretic: Jesus and Saint Peter appear alongside Väinämöinen, Ukko, Hiisi, Tuoni, and the forest spirits. The Virgin Mary and the sky-god Ukko attend the same difficult birth. Jesus, Ilmarinen, and Väinämöinen ride the same boat through the storm. This is not confusion but deliberate accumulation — the tietäjä (charm-singer) calls on every power available, from every tradition, without theological anxiety about boundaries.

Significant vocabulary: synty — origin, birth; the genre of origin charms that trace a creature or phenomenon back to its cosmic beginning. Tietäjä — the Finnish shamanic healer-singer, literally "the one who knows." Loitsu — incantation, charm-song. j.n.e. (ja niin edelleen) — "and so on," Lönnrot's notation for the singer's continuation with standard formulae. Äkäätär — "the Angry One," a female spirit of the Hiitola underworld. Kalma — death personified; also the death-substance that adheres to corpses and graves. Pakkanen — Frost personified, son of the North Wind. Kivutar — the mistress of pain, keeper of the pain-vessel. Vammatar — the mistress of wounds and injury. Simanter/Mielikki — the forest mistress, who controls access to game. Hongatar — the pine-mistress, an aspect of the forest spirit. Murri — the grumbler, a dialectal kenning for the bear. Karren — another dialectal term for bear. Ohto — the bear's ritual/taboo name. Mesikämmen — Honey-paws, the bear's kenning. All terms added to Glossary.

Blood Rule: CLEAN — translated directly from the 1831 Finnish. The 19th-century orthographic conventions ("w" for "v", archaic vowel representations, Lönnrot's editorial notations) are preserved in the source text section. No prior English translation of these incantations as a collection is known to exist.

Translated by Koivu, Uralic Alpha Translator tulku of the New Tianmu Anglican Church, March 2026.

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

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Source Text

Kantele Taikka, Volume IV — Wanhoja Runoja (Old Songs). From Elias Lönnrot, Kantele IV (Helsinki: Waseniuksen, 1831). Project Gutenberg e-text #48202.

Wanhoja Runoja

Loihtia.

Hyötelleimme, myötelleimme,
Rautapaitohin paneimme,
Wai ilman warotelleimme,
Noiten noitien sekahan,
Werikinnerten keralle?
Mies on lustuissa lujempi
Rautapaiassa parempi,
Teräswyöss' on tenhosampi,
Sitte ei huoli hywiäkään,
Tottele jalojakahan;
Suet panee suitet suuhun,
Karhut rautakahleisihin,
Ite on suurena sutena,
Karhu kahta kauhiampi.
Kyllämä mokomat noiat
Kolme kulkkuuni hokasen,
Paan [Panen] kaheksan kainaloihin,
Yheksän olan ylite.
Laulan ma mokomat noiat
Suin sytehen, päin sawehen,
Kypenihin kyynäswarsin,
Koprin kuumihin porohin. J.n.e.

Käärmeen Synty.

Käwi Jesus tietä myöten
Kolmen poikasen keralla,
Kahen kielikumppanisa.
Piru tieltä loikastise,
Rajakenkä kalliolta.
Wuoti kuona konnan suusta,
Kina ilkiän kiasta,
Waahti wangasta nenästä,
Rautaselle kalliolle,
Wuorelle teräksiselle.
Santti Pietari sanoopi:
"Jotain tuostakin tulisi,
Kuin sa luoja hengen loisit,
Siunaisit jumala silmät."
Jesus wastasi wakainen:
"Paha pahasta tuleepi,
Kipu konnan oksennosta."
Santti Pietari sanoopi:
"Luoppas herra henki tuolle,
Siunaa jumala silmät!"
Loipa herra hengen tuolle,
Silmät siunasi jumala,
Pahan miehen oksentohon,
Konnan ilkiän kinahan.
Sano Santti Pietarille:
"Pistä suuhun peukalosi,
Sormes' ohtahan ojenna!"
Pisti suuhun peukalosa,
Kätes' ohtahan ojensi;
Puri sormen Pietarilta.
Santti Pietari sanoopi,
Rutosti rukoeleepi:
"Teeppä herra terweheksi
Herran hengellä hywällä,
Lämpösellä läyhyttele."
On matoa monen näköstä,
On sinistä, on punasta,
On kellan karwallista,
Waan ei tuon pahan näköstä
Eikä kammon karwallista.
Empä tieä karwojasi:
Onko hän se Hiien karwa.
Wai on liene heinän karwa,
Tulen karwa, tuomen karwa,
Maan karwa, mataran karwa.
Wai on kaiken ilman karwa,
Karwa kaikkein perkelien?
Ite karwasi walite!
Liet paha pajun näkönen?
Tieän sykkö synnyntäsi,
Maan kawala kaswantasi.
Miss' oot sykkö synnytelty,
Maan kawala kaswateltu,
Wuorella teräksisellä,
Rautasella kalliolla.
Siin' oot sykkö synnytelty,
Maan kawala kaswateltu.
Wuorella teräksisellä,
Rautasella kalliolla.
Siin' oot sykkö synnytelty,
Maan kawala kaswateltu.
Mist' on pää pahalle pantu?
Pää pantu pajun nenästä.
Mist' on kieli keksittynä?
Keihäästä äiän pojan.
Mist' on hampahat haettu?
Orahista Tuonen otran,
Werissä wierewistä,
Hurmehissa huurowista.
Mist' on silmät siunattuna?
Silmät simpukan jywistä.
Mist' on henki heitettynä,
Sekä wiskattu wihoja?
Henki höyrystä pahasta,
Hiien kosken kuohunnasta.
Mist' on raatua rakettu?
Kyröläisen kyntöruoska,
Wirolaisen aian wihta.
Mist' on suolet häikiölle?
Wyöltä Hiien wyöllisiä,
Helmasta helisiwiä,
Kupeelta kulisiwia.
Mist' on häntä häälättynä,
Pursto, puuhattu pahalle?
Paitulaisen parran päästä,
Hiwuksista Hiitolaisen.

Tule työsi tuntemahan,
Pahasi parantamahan,
Ennen kuin sanon emolle,
Wirkan wierin wanhemmille.
Enemp' on emolla työtä,
Waiwa suuri wanhemmalla,
Pahoja parantaissa,
Tammottaissa taikioita.
Ei sinun isosi käske,
Ei sinun emosi käske,
Päätä pystössä piteä,
Kaulanwartta karkiata.
Jotas luoja sinun kiros
Mahallasi maata käyä,
Maa käyä, kiwi kalua.
Tule työsi tuntemahan,
Pahasi parantamahan. J.n.e.
Tiesitkös puuta purrehesi,
Pajun juurta pannehesi,
Närettä näpistäneesi,
Kokeneesi koiwun juurta,
Hakanneesi haawan juurta,
Pihlaista pistäneesi;
Kuin purit ihon imeisen,
Ihoa imehnoraukan,
(Tahi karwoa kapehen.)
Et lie puuta purrutkahan,
Närettä näpistänynnä. J.n.e.
Purit ihoa imeisen,
Ihoa imehnoraukan,
(Tahi karwoa kapehen.
Sata karwan kantawoa,
Tuhannen tuhuttawoa.)
Mato musta, kyy wiherä,
Ala mättäin meniä,
Puun juuren pujottelia,
Päältä turpejen tulia!
Jos olet pahoin tehnyt,
Tule työsi tuntemahan,
Pahasi parantamahan.
Pane pääsi palmikolle,
Silkkinauhalla sitase.
Ota suuhun sun kipusi,
Alle haikuhammastesi.
Sykerräte sykkyrähän,
Käperräte käppyrähän,
Weäte willaleppehenä,
Pawun palkona kuleksi.
Wie pois wihasi tästä
Keltasihin keuhkohisi,
Makeihin maksohisi,
Saata sappiisi sisälle.
Muuta wiinaksi wihasi,
Maioksi pahat makusi,
Ennen kuin sanani saapi,
Tahi mieli juohtuneepi.
Kiwut tuonne kiityöhön
Kiwuttaren kippasehen,
Waiwat tuonne waipuohon
Wammottaren wakkasehen;
Kiwiä kiwistelemään,
Paasia pakottamahan;
Ei kiwi kipuja itke,
Paasi waiwoja walita.
Tuomen juuret turwotkohon,
Kohotkohon koiwun juuret,
Pajun juuret paisukohon;
Ite turwu tuskihisi,
Paisu pakkopäiwihisi,
Ennen kuin iho imeisen,
(Tahi karwa kapehien.)
Mätä wihtoin wihasi,
Kiwiin pahat kipusi.
Tee nyt yöllä terweheksi,
Päiwällä imanteheksi,
Alta aiwan terweheksi,
Keskiä kiwuttomaksi,
Päältä tuntumattomaksi,
Ihommaksi entistähän,
Paremmaksi muinostahan.

Pistoksen Synty.

Äkäätär neito äiä,
Eli Hiitolan emäntä,
Heilutteli helmojasa
Apuwuoren kukkulalla,
Keskellä Apumäkiä;
[Ehkä pitäisi olla:
Kipuwuoren, Kipumäkiä.]
Tuuli teki tiineheksi,
Ahawa kohun kowaksi.
Tuosta on tyyty, tuost' on täyty,
Tuosta paksuksi panise,
Lihawaksi liittelise.
Kanto kohtua kowoa,
Watan täyttä waikiata.
Kanto kohta kolme wuotta,
Ympäri yheksän wuotta.
Teki poikoa yheksän,
Yhtenä kesässä yönä,
Yhen kosken kuohuwilla,
Yhen salmen saapuwilla,
Yhellä wesikiwellä.
"Juhannes pyhä ritari!
Tules risti lapsiani,
Tules kasta kannettuni."
"En minä pahoja risti,
Enkä kasta kauheita,
Min' oon luojan ristinynnä,
Kastanunna kaikkiwallan."
Jop' on tuo paha pakana
Ite loise lukkariksi,
Ite papiksi panise,
Ite risti poikiasa,
Nimitteli lapsiasa.
Minkä pisti pistokseksi,
Minkä riieksi repäsi,
Ohimoiten ottajaksi,
Napoin näwertäjäksi.
Minkä ähyksi asetti,
Kunka laati luunwaloksi,
Minkä rutoksi rutasi,
Kunka loi rupiin rikoksi,
Minkä welhoksi weräjille,
Kateheksi kaitiin paikkoin;
Minkä noiaksi noroille.
Noitia on joka norolla,
Kateita kaikin paikoin,
Joka welhoja weräjä.
Yhellen ei nimeä saanut,
Senpä sitte käski tuonne
Rutjan koskehen kowahan.
Siitä synty Syöjättäret
Rutjan koskessa kowassa,
Tulisessa kuohunnossa.
Ällös Pistos pistäele;
Tieänpä sinun sukusi.
Tuonne ma sinun manoan
Rutjan koskehen kowahan,
Siell' on wiisi weikkoasi,
Kuusi kummisi tytärtä,
Seihtemän setäsi lasta.
Sinne sääkin tuomitahan,
Siell' on muutkin murhamiehet,
Ikuset pahantekiät.

Kalman Synty.

Hywä Kalma, kaunis Kalma,
Walkianwerewä Kalma!
Kyll' on tieän Kalman synnyn:
Kalm' on tuolta alettuna,
Ewan Atamin alusta.
Wai sä lienet teko toisen,
Toisen nosto, toisen nuoli,
Tottas koitellos kotiisi,
Tekiäsi tienohille,
Paniasi parmohille,
Punasissa waattehissa,
Hurmehessa huituwissa.
Kukku kullaissa käkenä,
Hopiaissa kyyhkyläissä.
Tuika kuin tulikipuna,
Liiku kuin lipiä koira.
Kohta kotiin päästyäsi,
Mene kynsin kynnyksessä,
Polwin porstuan owissa.
Kuin et siitä sisään päässe,
Rewi reiät ikkunaksi,
Rewi reikeä yheksän,
Ota kiinni kintereestä,
Takimmaisista jaloista;
Pane pää pärisemähän,
Pane luut lutisemahan,
Takaraiwa tantereeseen,
Henki huokumattomaksi.
Tapa lapsi lattialta,
Paras lehmä lääwästä,
Sarwet sontahan sowita,
Häntä pitkin lattiata.
Waan hywä Kalma, kaunis Kalma,
Walkianwerewä Kalma!
Jos sä lienet tuolta tullut
Kirkon kirjawan tyköä,
Satalauan lappehesta,
Tuhatlauan tutkamesta,
Terwaporstuan powesta;
Niin tuonne mä sinua laitan
Kirkon kirjawan tyköhön,
Satalauan lappeesehen,
Tuhatlauan tutkamehen,
Terwaporstuan powehen;
Siellä kuuluwat kuparit,
Waskin äänet wankahuwat.
Waan liet watturaunioista,
Pyhän pellon penkereeltä;
Niin määh [mene] Kalma kalmistohon,
Pyhän pellon penkerehen;
Siell' on korkia kotisi,
Siell' on kaunis kartanosi,
Siell' on hywä ollaksesi,
Armas aikoellaksesi;
Kukut kullaissa käkenä,
Hopiaissa kyyhkyläissä.

Rakkauden Wieroitussanat.

Kiwi kylmä, maan alanen,
Auwer joulun aikahinen!
Wahtoa wilustamahan,
Syäntä kylmittämähän.
Paah [pane] nyt Hiisi hiiliseipäis,
Pistä häiy härkimesi,
Kahen rakkahan wälihin,
Wahtoa wilustamahan,
Syäntä kylmittämähän.
Kolm' on kylmiä kiwiä,
Painon syntisten syämet;
Kolm' on mustoa matoa,
Kolme saunan rainoksia,
Joilla mä wälillä käwin,
Käwin kertoa yheksän.
Olkaa erinnä toisistanne
Iäksenne, päiwiksenne,
Jotei tunne toinen toista,
Jotei tunne, eikä tieä,
Eikä yhtehen yritä.

Lapsensaajasten Sanat.

Mitä sille laulettanee,
Ja kuta sanottanehe,
Kuin tuleepi immin tuska,
Pakko neitosen paneepi;
Kuin kohtu kowaksi käypi,
Watan täysi waikiaksi?
Onko han suwussa tässä,
Nykysessä, nuorisessa,
Tämän puuton purkajata,
Tämän haitan halkajata,
Reittehin rewittäjätä?
Oi Ukko yli jumala,
Waari wanha taiwahinen!
Tule tuota kahtomahan,
Likeltä tähystämähän,
Lunastamaan luotuasi.
Onko kiukuissa kiroissa,
Miesten mielimurteloissa,
Muorien salasanoissa?
Oi Ukko yli jumala,
Waari wanha taiwahinen
Tules tänne tarwitessa,
Käys tänne kututtaissa;
Käy saunahan saloa
Piilten piikahuoneesehen,
Ilman uksen ulwomata,
Saranain laulamata,
Kyläkunnan kuulemata,
Sanan saamata kylähän.
Kiwi sorra kiukahasta,
Muju muurista murenna,
Poika neitosen powesta,
Lapsi waimon lantehista.
Kuin ei siitä kyllä liene,
Kohta kuolema tuleepi,
Lähestyypi hengen lähtö,
Tähän kohtuhun kowahan,
Watan tautiin waikiahan.
Neityt maaria emonen,
Rakas äiti armollinen!
Tules tänne tarwitessa,
Käys tänne kututtaissa.
Sinä oot wanhin waimoloista,
Ensin emä ihtelöistä.
Juokse polwesta merehen,
Sinisukka, puolitiestä,
Niin huhuta huiahuta
Ihmenille, ahwenille,
Kaikille ween kaloille.
Tuo kiiskiltä kinua,
Matehelta nuljaskata,
Kaikilta ween kaloilta,
Jolla woian luun lomia,
Jolla siwuja siwelen,
Peräwieriä wetelen.
Niin awan lihasen arkun,
Arkun luisen longottelen,
Päästän maalle matkamiehen,
Pienisormisen pihalle.
Ja kuin ei siitä kyllä liene,
Kohta kuolema tuleepi,
Läheneepi hengen lähtö.
Neityt Maaria emonen,
Rakas äiti armollinen!
Tuo wiikate Wirosta,
Heinärauta helwetistä,
Käteheni oikihan;
Jolla siwuja siwelen,
Peräwieriä wetelen,
Takasalwat taitan poikki,
Pihtipuoliset pirotan,
Päästän maalle matkamiestä,
Pienisormista pihalle;
Näitä maita marsimahan,
Ilmoja ihaelemaan.
Kenenkä ne keksimätä,
Kunka ne salasanoita?

Kateen Sanat.

En tieä kaetta Kaita
En warata wastuksia
Kaihtikoon Kain emäntä
Waratkohon Wäinämöinen.
Katehelta silmät kaiwan
Wastuksilta wahtan wiillän,
Ammun noitia mahaan
perkeleitä ...seesehen.
Ken katein kahtoneepi
Kieroin silmin keksineepi
Wetäse werinen hursti
Hurmehursti huiahuta
Taiwosesta maahan asti,
Sio silmien etehen
Werta silmät wuotamahan,
Raswana rapahtumahan,
Tuonne helwetin tulehen,
Pahan wallan walkiaseen.
Asiat on yhtänäiset,
Työt owat erinomaiset,
Yhet on mielet, yhet kielet,
Yhteen weret sopiwat,
Musta weri, walkia weri,
Wahwempi minun wereni,
Jumalan sana wahwemmaksi.

Lemmen Nosto. (Toisin.)

Sen tähenpä Sepottaret,
Min tähen on Mikottaret,
Wiikon naimata wiruwat,
Kauan wiemätä wihille;
Syl' on syttä hartioilla,
Waaksa muulla wartalolla,
Kyynärä kymentä päässä,
Kortteli kowaa nokea.
Näweskäni nuorempani!
Sanos on sanasi yksi,
Min tähen ei meitä naia?
"Natoseni nuorempani!
Sen tähen ei sinua naia;
Syl' on syttä hartioilla,
Waaksa muulla wartalolla,
Kyynärä kymentä päässä,
Kortteli kowaa nokea.
Ota wettä lähteheltä,
Kanna kaiwolta kahelta,
Wielä kohta kolmeltahin.
Siitä taitat aikawastan,
Lempiwastan liehautat,
Niitulta nimettömältä,
Nimen tietämättömältä.
Peset pääsi illoin aamuin,
Syänyöllä kuiwaelet."
Otti wettä lähteheltä,
Kanto kaiwolta kahelta,
Wieläpä kohta kolmeltahin.
Siitä taitto aikawastan,
Lempiwastan kiehautti,
Niitulta nimettömältä,
Nimen tietämättömältä.
Pesi pääsä illoin aamuin,
Syänyöllä kuiwaeli.
Eipä ollut aikoakaan,
Tuli sulhaset suwesta,
Pojat toiset Pohjolasta.

Kosiomiehen Luku. (Toisin.)

Onko wuoressa waroa,
Hiien linnassa liseä,
Hittaroita helwetissä,
Tätä neittä naittamahan,
(Urosta awittamahan,
Miestä wiemähän wihille.)
Kuin ei lie minussa miestä,
Ukon pojassa urosta,
Tämän neion naittajoa,
(Urohon awittajoa,
Miehen wiejöä wihille;)
Kerihten kiweltä willat,
Katkon karwat kalliolta,
Somerelta jouhet suoron.
Tee mulle warahamonen,
Jonka alla yöt asuisin.
Päiwät päällä teutaroisin.

Kosian Sanat.

Sen mä mieheksi sanoisin,
Urohoksi arwelisin,
Joka jouseni wetäisi,
Kaareini kiinnittäisi.
Anoppini waimo wanha!
Onkos tyttöjä talossa?
"On sinulle tarpeheksi,
Kuin sinussa miestä liene.
Kolm' on tyttöä koissa,
Yks on Anna, toinen Kaisa,
Kolmas Kaarina korea.
Waan jos sä wäwyksi tahot,
Juowos tuopista olutta."
Tuoppi tuotihin olutta,
Mettä kannu kannettihin,
Hiiwa alla, waahti päällä,
Myrkky keskellä (molempiin).
Otin ongen taskustani,
Wäkärauan wäskystäni,
Jolla ma lewitin myrkyt.
Tuopin tuojat Tuonelahan,
Kannun kantajat Manalle!
Join oluet onnekseni,
Meet mieleni hywäksi.
Anoppini waimo wanha!
Annas tyttöäs minulle.
Minä sain tytön mokoman,
Panin laukin lautasille.
Anoppini waimo wanha,
Kyllä itki tytärtäsä.
Toi sitte olutta tuopin,
Kannun mettä sai käteeni.
Minä en kaikkia juonut,
Join oluen onnekseni,
Meen mieleni hywäksi.
Wiskoin wähäsen perältä,
Yli olkani wasemman,
Sattu laukin lautasille,
Poltti kaikki karwat poikki.

Koiran Lumoussanat.

Hiien hilli, Hiien halli,
Hiien harmaa hawukka,
Hiien koira koukkuleuka,
Werinäkki Tuonen tyttö!
Noin on hienot hampahasi,
Kuin on hienot (päistäreet) koprassani;
Niin on kiinni leukaluusi,
Kuin on kiinni loukun kansi.
Sule Hiisi koirais suuta,
Perkele penun kitoa,
Yläsen ylenemätä,
Alasen alenemata.
Syökse kultanen korenta
Läpi luisten leukaluiten,
Läpi haukun hampahista,
Yläsen ylenemätä,
Alasen alenemata,
Keskilihan liikkumata.
Hauku halli häntähäsi,
Penu ...se karwojasi.
Penu suusa sulkiohon,
Kuin ei penu, niin perkele.

Jänistä pyytäissä.

Hakkoan metistä puuta
Metisellä kirwehellä,
Metiseltä mättähältä,
Suin itähän, päin länteen,
Tywin pohjan luoteesehen,
Mehtä kuule, älä säikää,
Kereä ja kokoa,
Alla kuuliat aseta,
Päällä antajat asukoon.
Puu metinen mehtolassa,
Puu sima Tapiolassa!
Onko mettä oksillasi,
Emäpuillasi simoa.
Mesi laske latwoiltasi,
Sima puiltasi puota,
Olowillen oksilleni,
Lehewille lehilleni,
Waleille warwuilleni.
Saata onni oksilleni,
Hywä lampsu lehilleni,
Hywä lampi latwoilleni,
Tywillein työ parahin.
Lyöte kynsin kynnykselle,
Polwin portaisi etehen;
Pure warpa ensimmäinen,
Ällös warpoja walihto,
Pure warpa keskimmäinen,
Se on woittu metän meellä,
Siwuttu salon simalla.
Hywä ukko, kaunis ukko!
Parainta paiastasi,
Lihawinta liiwistäsi,
Wisko willawihkojasi,
Pellawaskupusiasi,
Paksupallioisiasi.
Simanter, metän emäntä!
Waskiwuoret remuelewat,
Laita pikku piikasesi
Wuoriaitat aukasemaan;
Et emäntä lienekkähän,
Jos et piikoa pitäne,
Et sä piika lienehkähän,
Jos et aittoa awanne.
Tule aitat aukomahan,
Retket reiahuttamahan.
Anna juosta joutusasti,
Wikewästi wiilletellä,
Päite muiten pyyöksien,
Muiten ansain alate,
Risujani rikkomahan,
Orsiani laukomahan.
Kuin ei juosse joutusasti,
Wikewästi wiilletelle,
Hiien hiilet kiihteimmät,
Alla jalkain takaisten,
Jotka polttaapi porolla,
Kypenellä kynsäsööpi.
Metän kultanen kuningas,
Metän ehtoisa emäntä!
Utu silmillen puhalla,
Terä korwalle rapaja.

Linnuille.

Hywä mehtolan emäntä,
Mehtolan metinen muori!
Tuo sulka sulasta maasta,
Höyhen lännestä lähetä,
Siipi Jesuksen siwulta,
Wyöltä wanhan Wäinämöisen,
Minun pyytöpaikoilleni,
Käytäwillen keinoilleni,
Mesirihmat riutomahan,
Mesilangat laukomahan,
Metiseltä mättähältä.
Kuin ei täywy tännempöä,
Niin tuo maalta tuonempoa,
Yli kahtojan kaheksan, j.n.e.

Kaloja pyytäissä.

Ahwen ainoinen kalanen,
Sekä hauki harwahammas,
Tule onki ottamahan,
Wäkärauta wääntämähän,
Kiwerä kowertamahan.
Ota suulla suuremmalla,
Leuwoilla leweimillä,
Harwoilla hampahilla.
Meren eukko, ruohorinta,
Meren Ahti, waahtiwaippa!
Lyöte lykkywaatteisihin,
Antipaitoin panete,
Sinun antiaikoinasi,
Minun pyytöpäiwinäni.

Myrskyn sanat.

Kaari kaukaa kuumottaapi,
Pitkä pilwi luotehelta.
Pilwess'on wesipisara,
Pisarass'on lampi laaja,
Lammess'on wene punanen,
Wenosess'on kolme miestä.
Kuka noist'on airollissa?
Ilmarinen airollissa.
Kukas pereä pitääpi?
Ite wanha Wäinämöinen.
Kuk'on keskellä wenettä?
Jesus keskellä wenettä.
Minnekkä miehet meneepi,
Kunne kuletta urohot?
Kohti pohjoista kowoa,
Meren kuohuhun kowahan,
Lakkipäähän laineesehen,
Kuhun puut päin putowat,
Hongat latwoin lankiaapi.

        Toisin:

Pilwi pikkunen näkyypi,
Kaari kaukaa kuumottaapi;
Pilwess'on wesipisara,
Pisarass'on pikku lampi,
Lammess'on wene wähänen,
Wenosess'on kolme miestä;
Antti Santti airon päässä,
Pieni Pietari perässä,
Jesus keskellä wenettä.
Mitä nuot tekeepi tuolla?
Hiien hirwiä sukiwat,
Poropetroja pesewät.
Sai hirwet sukineeksi,
Poropetrat pesseheksi.
Juokse tuonne, Hiien hirwi,
Poropetra poimettele,
Kussa kyyt olutta juopi,
Maot wierettä wetääpi.
Sen tähen emäntä rukka,
Wähemmin olutta saapi,
Kuin kyyt oluen juopi,
Maot wiertehen wetääpi.

Pakkasen Synty.

Pakkanen pajuilla synty,
Risuilla wähä ripanen,
Ikiturmasta isästä,
Emästä epattomasta.
Poika ristiin wietänehe,
Alle kastin kannettanee,
Lähtehelle hopeiselle,
Kultakallion nawalle.
Nimi tuollen pantanehe,
Pojalle ylettänehe.
Pantiin paha Pakkaseksi,
Kynsien kiwistäjäksi,
Waatiaksi warwaspäiten.
Pakkanen Puhurin poika,
Kowan ilman höyhelöinen!
Sinun on maiosta malosi,
Kesi uuhen untelosta,
Limmasta hywän Limingan.
Talwet aioilla ajelet,
Kesät läikyt lähteissä.
Älä kylmää kynsiäni,
Älä waai warpaitani,
Älä päätäni palele,
Älä korwia kohota.
Mene merta kylmäämähän;
Rauna Pohjolan emäntä
Läksi merta kylmäämähän,
Lahet kylmi, lammet kylmi,
Eipä merta kylmännynnä,
Sinne sä mene minusta,
Siellä sinua huuetahan,
Apuasi tarwitahan.
Siell' on peipponen selällä,
Wästäräkki lainehilla,
Senni on kynnet kylmäämätä,
Pää pieni palelemata.
Ja mene soita kylmäämähän;
Kylmää soita, kylmää maita.
Sokka ennen soita kylmi,
Sokka soita, Pakko maita.
Minne mä sinun manoan?
Lapin maahan lankiahan,
Pohjan pitkään perähän;
Siell' on hywä ollaksesi,
Siellä tantereen tasotat,
Wilun ilman wiiwyttelet,
Asut ajan seipään alla,
Tapat petran taljohissa,
Syöt sä lihoa likeltä,
Lunta waiwata lokerrat.

Karjaa laitumelle laskeissa.

Wihi Jesus wiljoasi,
Kato Jesus karjoasi,
Tänä Jesuksen kesänä,
Maarian suwena suurra.
Kuin katot katoksen alla,
Niin kato kanarwikossa;
Kuin sa hoiat huonehessa,
Niin sa hoia hongikossa.
Ohtoseni ainoiseni,
Mesikämmen kääröseni!
Kuin sa kuulet karjan kellon,
Kellon helkkäwän hewosen,
Kohta korpehen kokeos,
Saahos sammalhuoneesehen,
Karjan kulkeissa mäkiä,
Mene sä mäen alate;
Karjan käyessä alate,
Mene sä mäkiä myöten.
Wisko wiitahan wihasi,
Saata sammalmättäsihin,
Karjakullan tietämätä,
Wiljakullan kuulemata.
Ällös tullo näille mailla,
Tääll' ompi osawat waimot,
Jotka tiesi turmeleepi,
Laulaa suohon suoliwöistä,
Niittuhun nisistä saakka,
Kankaasehen kainaloista.
Kiweksi minun omani
Kantoloiksi kaunoseni!
Kiwilöitä ennen kisko,
Kanna hongan kantoloita,
Hakoloita haukkaele.
Wieri willakuontalona,
Mene sammalmättähänä,
Karjakullan kulkeissa.
Lepy lehto, kostu korpi,
Lempiä salo sininen,
Minun lepytellessäni,
Minun kostutellessani.
Anna nyt rauha raawoillesi,
Sontareisille sowinto,
Tänä Jesuksen kesänä,
Maarian suwena suurra.
Kuitua metän kuningas,
Hongatar metän emäntä!
Korjaele koiriasi,
Raiwoile rakkiasi,
Kultasihti kytkyihin,
Hihnohin hopeisihin,
Rahin rautaisen nenähän,
Kätke kynnet karwohisa.
Teetä tinanen neula,
Jonka päätät päälakehen;
Syökse kultanen korenta
Läpi luisten leukaluiten,
Ettei liiku luiset leuat,
Eikä hampahat hajoa.
Metän ehtoisa emäntä!
Kätke koirasi kolohon,
Rakkisi rapaja kiinni,
Pane panta pihlajainen
Ympäri nenän nykyrän, j.n.e.

Karhun Synty.

Juumin ukko, Juumin akka,
Juumin entiset eläjät!
Rusko mullasta ruwennut,
Karwahalli kankahalta.
Muistan murrin syntyneeksi,
Pahan karren kaswaneeksi,
Pohjan pitkässä perässä,
Suomen suuressa salossa,
Lapin maassa laukiassa.
Willa suusi, willa pääsi j.n.e.
Jos olet pahoa tehnyt,
Tule työsi tuntemahan j.n.e.
Ei sinun isosi käske,
Eikä waltawanhempasi,
Syöä karwoja kapehen,
Wiatonta werta juoa.
Wie pois wihasi tästä,
Keltasihin keuhkohisi j.n.e.

Hukan (Suden) Synty.

Wiron akka, willi waimo,
Portto Pohjolan emäntä!
Tuo teki pojan mokoman
Luun syöjän, lihan purian,
Weren uuelta wetäjän.
Niin sano sinun emosi:
"Woi polosen poikiani,
Woipa laaja lapsiani;
Kuin on poikani polosen,
Luun syöjä, lihan puria,
Weren uuelta wetäjä.
Josma tehnen tuwan tuolle,
Tuli polttanee tupani;
Josma salwaan saunan tuolle,
Wesi wienee westokseni."
Sano wanha Wäinämöinen,
"Anna olla olollasa,
Ohessa orawakorwen,
Miehen metän kumppanina.
Jos olet pahoin tehnyt,
Tule työsi tuntemahan" j.n.e.

Kyykäärmeen Synty.

Waka wanha Wäinämöinen
Wuoria hajotteleepi,
Kallioita wierittääpi,
Rautasissa rukkasissa,
Waskiwanttuin sisässä.
Sai miekan tuliteräsen,
Sylkytteli miekkoasa
Wuoren rautasen rawossa,
Kahen kallion wälissä,
Wiien wuoren winkurassa.
Sormus kultanen solahti
Wuoren rautasen rakohon,
Kahen kallion wälihin,
Wiien wuoren winkurahan.
Tuosta tyyty, tuosta täyty,
Tuosta paksuksi panise,
Lihawaksi liittelise
Jos olet pahoa tehnyt,
Tule työsi tuntemahan. J.n.e.

(Kyykäärmeen?) Synty (toisin).

Yön tyttö, hämärän neito,
Pitkän puhtehen pitäjä,
Keträsi kiwisen langan,
Someroisen soitatteli,
Kiwiseltä keträpuulta,
Waskiselle wärttinälle.
Katkesi kiwinen lanka
Kiwiseltä keträpuulta;
Alta sormiin someroinen.
Mik' on päiksi pätösi,
Siitä synty syntyminen,
Siitä sai paha sikiä.
Jos olet pahoa tehnyt j.n.e.

Source Colophon

Finnish source text from Elias Lönnrot, Kantele Taikka Suomen Kansan sekä Wanhoja että Nykysempiä Runoja ja Lauluja, Volume IV (Helsinki: Waseniuksen, 1831). Project Gutenberg EBook #48202. Public domain (1831 publication). UTF-8 text prepared by Jari Koivisto and Tapio Riikonen. The twenty incantations of the "Wanhoja Runoja" section are presented in their original 19th-century Finnish orthography.

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