From the Suomen Kansan Vanhat Runot, Volume I Part 3 (1908)

The Suomen Kansan Vanhat Runot (SKVR) — the Ancient Poems of the Finnish People — is the largest collection of Finnish folk poetry ever assembled. Published in thirty-three volumes between 1908 and 1948 by the Finnish Literature Society, it contains 89,247 poems collected from living singers across Finland, Karelia, and Ingria between the 1820s and 1900s. Not a single poem from this collection has been translated into English — until now.

Volume I, Part 3 covers the loitsut (incantations) of White Sea Karelia, the geographic heartland of Finnish oral tradition and the region where Elias Lonnrot gathered the songs that became the Kalevala. Among the incantations, the opening section preserves the laulajan aloitussanat and laululle lahtiessa formulas — the ritual words a singer speaks before beginning any charm or song. These are the metapoetry of Finnish tradition: songs about singing, words about where words come from.

The singers are named individuals. Arhippa Perttunen (1769-1840) of Latvajarvi was the greatest Finnish folk singer of his era, the primary source for the Kalevala. His son Miihkali continued the tradition. Riikoni Simana sang at Kostamus. Iro, wife of Miina, and Lukki, widow of Iivanainen Iknatan, are women whose voices survive in these recordings. Teppana Paulajeff and the Makelaini brothers sang at Vuokkiniemi. Through these voices, the tradition tells us how it reproduces: through childhood listening, through songs heard through walls and moss, through gathering words from heather and grass, and through the ritual of sitting hand to hand, finger between fingers, like two kantele-players.

The collectors include Elias Lonnrot himself (1834), A. A. Borenius (1871-1877), M. Merilainen (1889), and K. F. Rautell (1892-1894). Each poem is identified by its SKVR number, singer, collection date, and location.

The Sweet-Worded Brother

Riikoni Simana — Kostamus. Collected by A. A. Borenius, August 1872. SKVR I:3, no. 1277.

Oh my sweet-worded brother,
Sweet-mouthed mother's son,
My kinsman, my mother's child,
Good singer of my generation,
Singer of all my days!
Let us put hand to hand,
Fingers between fingers,
Clasp to clasp!
Let us set out to sing,
Let us venture to speak.

If we set forth in song,
Push forward with the song's work,
What sort shall we sing,
What subject shall we recite?
We shall sing this sort,
This subject we recite:
What formerly the Lapp sang.

The Word-Chest

Arhippa Perttunen — Latvajarvi. Collected by Elias Lonnrot, 1834. SKVR I:3, no. 1278.

I myself sing, when I hear;
What I hear, that I croon —
Words received of old,
Teachings that were learned.
My own are my received words,
My own, gleaned along the road,
From the tips of grasses rubbed,
From the heather snapped.

I was small, herding,
A child watching the cattle;
I went there to the hillock,
Beside the speckled stone,
To the broad flat-rock's lip.
Thus I received the words,
Put them in the loft-beam's top,
In the golden purse,
In the copper basket.

When the true time comes
I open the word-chest,
Flip the patterned lid
Crosswise on my knees.
The Sampo does not run short of words,
Nor Lemminkainen of charms;
But charms grow soft,
And songs grow old.

A Father's Songs

Miihkali son of Arhippa — Latvajarvi. Collected by A. A. Borenius, 1877. SKVR I:3, no. 1279a.

Shall I set out to sing,
Shall I venture to speak!
I heard songs from outside,
Through the linen cloth, a whisper,
Through the mosses, words.
Thus I heard them being sung,
Knew that songs were being made.
So formerly my father sang,
My own elder taught
While he was at the herding,
Behind black Mustikki,
At the heels of the spotted one.
My own are my received words,
My taught charms,
From the tips of grasses rubbed,
From the heather broken off,
From the summer grasses gathered.

Hand to Hand

Miihkali son of Arhippa — Latvajarvi. Collected by A. A. Borenius. SKVR I:3, no. 1280.

Shall I set out to sing,
Shall I venture to speak
With a good companion at my side,
With a fellow-grown beside me!
Let us put hand to hand,
Finger between fingers,
Clasp to clasp!
A word from you, a second from me,
The tongue nimble on each,
Our mouths we fit together,
Our melodies we set in order
As two kantele-players.

Through six gates, through six,
Through three hard doors.

The Defiant Singer

Miihkali son of Arhippa — Latvajarvi. Collected by A. A. Borenius, 1877. SKVR I:3, no. 1281.

What sort of song shall I sing,
What reason shall I recite —
Shall I take the Lapp's path,
The trail of the lodge-boys?
Even Lapland's children sing,
The tin-breasted ones cry out,
Having eaten but the elk's eye,
Having drunk but pond-water —
Why then should I not sing,
Why should I not croon,
I who have eaten a grain of corn,
I who have bitten a clean morsel!

I would sing a fine song,
A worthy song I would ring out,
But there are guests about,
I dare not in the village —
The village women would laugh,
The maids would hold me in mockery.
Well, I shall repay the women's laughter,
Well, I shall answer the maidens' scorn —
The woman's laughter belongs to herself,
The maiden's mockery to herself:
Below the navel, above the knee,
In the middle of that space between.

A Woman Opens the Chest

Iro, wife of Miina — Latvajarvi, brought from Saarijarvi. Collected by A. A. Borenius, June 1872. SKVR I:3, no. 1282.

What sort of song shall I sing,
What reason shall I recite?
I open the word-chest,
The song-casket I unlock
Crosswise on my knees —
To sing fine things,
To lay out the best.

Joy-Brother

Lukki, widow of Iivanainen Iknatan — Latvajarvi. Collected by A. A. Borenius, 1871. SKVR I:3, no. 1283.

Let us sit, my joy-brother,
Let us set the song upon its path,
With my good companion at hand,
With a fellow-grown beside me!
Let us put hand to hand,
Clasp to clasp,
Fingers between fingers.
I open the word-chest,
The song-casket I unlock
Crosswise on my knees —
A word from you, a second from me,
The tongue nimble on both.

What sort of song shall I sing,
What reason shall I recite?
I sing the Lapp's paths,
The lodge-boy's trail —
What formerly the Lapp sang,
The lodge-boy gathered,
Having eaten but the elk's eye.
Why then should I not sing,
I who have eaten a grain of corn,
I who have bitten a clean morsel,
I who have drunk the barley-beer!

Through the Moss, Through the Wall

Teppana Paulajeff — Vuokkiniemi. Collected by M. Merilainen, 1889. SKVR I:3, no. 1285.

Let us tune, let us arrange,
Arrange and determine —
To sing fine things,
To lay out the best.
Let us tune, let us arrange,
As two kantele-players,
As fine bronze instruments.

I heard songs from outside,
Through the mosses, words,
Through the log-walls, whispers.
My own are my received words,
My learned riddles,
From the tips of grasses rubbed,
From the heather broken off.

The Thorn in My Breast

Miihkali Makelaini — Vuokkiniemi. Collected by K. F. Rautell, 1892. SKVR I:3, no. 1286.

Oh, my sweet-worded brother,
Sweet-mouthed you are, mother's child —
Let us set our mouths to playing,
Or our tongues to turning,
As two duck-mouths
Or two kantele!

If with songs we should begin,
With the song's work start to push,
Push forward with the song's work —
What saliva brings to the mouth,
What water draws to the tongue.

We sit on the joy-stone,
We set ourselves on the joy-seat,
We set out to sing,
We venture to speak
Words received of old,
Prepared by an elder,
What once my mother sang,
My own elder taught.
I shall open the word-chest,
The song-casket I unlock
Crosswise on my knees,
I set it on my hips.

I would sing, I could,
But there is a thorn in my breast,
Under my tongue a chaff-husk.
I drank water from a river
Where women had washed their clothing,
Bad harlots their shirts,
Slovens their rags.
A thorn pierced my breast,
Under my tongue a chaff-husk.
But if there were a glass of wine
Or two cups of coffee,
The thorn would leave my breast,
The chaff from under my tongue!

Where the Word's Knee Kicks

Ollahvie Makelaini — Vuokkiniemi; learned in Saarijarvi. Collected by K. F. Rautell, 1892. SKVR I:3, no. 1287.

Let us set out to sing,
Let us venture to speak,
Words received of old,
Prepared by an elder,
With my good companion at hand,
With a fellow-grown beside me.

Let us put hand to hand,
Clasp to clasp,
Fingers between fingers!
Let us set out to sing,
Let us venture to speak
In the doormouth, under the beam,
In the parlour's half-wall.
What sort of song shall I sing,
What reason shall I recite,
With my good companion at hand,
With a fellow-grown beside me?
That sort of song I sing,
That reason I recite
With my good companion at hand,
With a fellow-grown beside me:
What saliva brings to the mouth,
What water draws to the tongue.
There goes the singer,
Where the song beckons,
Where the word's knee kicks.
We sing this sort,
This reason I recite:
The words melt in the mouth
As coals in the forge,
Embers in the stove.

Colophon

Translated from Finnish (White Sea Karelian dialect) by the New Tianmu Anglican Church, 2026. Source: Suomen Kansan Vanhat Runot (Ancient Poems of the Finnish People), Volume I Part 3: Vienan laanin runot — Loitsut (Helsinki: Suomalaisen Kirjallisuuden Seura, 1908). Edited by A. R. Niemi. Digitized by the University of Toronto Library and Internet Archive (identifier: p3suomenkansanva01niem).

These opening formulas represent the first English translation of any text from the SKVR collection — the largest corpus of Finnish folk poetry, containing 89,247 poems across thirty-three volumes. The formulas preserve the ritual self-identification of Finnish folk singers: how they received their words, from whom they learned, and the manner in which they invoke the tradition before beginning their work. The word-chest (sanasen arkku) — a golden purse or copper basket in which the singer stores received words until the true time comes — is the central metaphor of the Finnish oral tradition. The two-singer formula (hand to hand, finger between fingers) preserves the physical practice of paired performance in the Karelian tradition.

The Perttunen family of Latvajarvi represents the most celebrated line of Finnish folk singers. Arhippa Perttunen was Elias Lonnrot's primary source for the Kalevala during the 1834 field trip. His son Miihkali was collected by Borenius forty years later. Together, their poems trace a father-son transmission of oral tradition — the living mechanism by which the runes survived.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026. Scribal note: Translated by Tuuli, Uralic Alpha Translator, Life 12.

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Source Text

Riikoni Simana (SKVR I:3, no. 1277)

Voi veikko sulo-sanani,
Sulo suini aitim poika,
Lankoni, emoni lapsi,
Virrem porrut polvehini,
Laulaja ijan-iku'ni!
Pankamas kasi katehe,
Sormet sormien valitie,
Haka toisehe hakatie!
Ruvennemma laulamahe,
Soanemma sanelomatie.

Jos muo laululla lahemma,
Virren toilla tuontinemma,
Kuta laulamma lajie,
Kuta siita syyvatamma?
Laulamma lajie tuota,
Tuota siita syyvatamma,
Joita ennen Lappi laulo.

Arhippa Perttunen (SKVR I:3, no. 1278)

Itse laulan, millon kuulen,
Kuta kuulen, niin kujerran,
Ennen saatuja sanoja,
Opettuia luottehia.
Omat on saamani sanani,
Omat tielta tienomani,
Paista heinan hieromani,
Kanervoista katkomani.

Olin pienna paimenessa,
Lassa karjan katsonnossa,
Menin siinon mattahalle,
Kiven kirjavan sivulle,
Pauen paksun lappehille.
Niin sain sanoja saatu,
Pantu aitan parven paah'n,
Kukkaroh kultaseh,
Vaskiseh vakkaseh.

Kuin aika tosin tuloo,
Aukoan sanasen arkun,
Kirjo kannen kiinnahutan
Poikki puolin polvilleni.
Ei sampo sanoja puutu,
Luottehia Lemminkainen;
Luottehillen lahoovi,
Virsillen vanhanoo.

Miihkali son of Arhippa, I (SKVR I:3, no. 1279a)

Ruvenneiko laulamahe,
Soanenko sanelomalie!
Ulkoa runoja kuulin,
Lapi liinen hiiskutusta,
Lapi sammalten sanoja.
Noinpa kuulin laulettavan,
Tiesin tehtavan runoja.
Noin ennen isoni laulo,
Oma vanhempi opetti
Paimenessa ollessana,
Mussan Mussikin jaless'a,
Kirjavaisen kinteressa.
Omat on soamani sanani,
Opettuni luotteheni,
Paista heinan hieromani,
Kanervoista katkomani,
Kesaruohoista keratty.

Miihkali son of Arhippa, II (SKVR I:3, no. 1280)

Ruvennoniko laulamahe,
Soanenko sanelomahe
Hyvan on toisena keralla,
Kahen kasvin kumppaliua!
Pankamas kasi katehe,
Sormi sormien valibe,
Haka toisehen hakahe!
Sana siulta, toini miulta,
Kieli kemppi kummallaki,
Suutana sovittelemma,
Saveltana seatelemma,
Niin kuin kahta kantelvoista.

Verajia kuutta, kuutta,
Kolmie kovan ovie.

Miihkali son of Arhippa, III (SKVR I:3, no. 1281)

Mita mie lajie laulan,
Kuta syytta syyvattelen,
Lahenkos Lapin lajilla,
Kotapoikien polulla?
Lauletah Lapinki lapset,
Tinarinnat riekahuipi,
Sarin silman syotyohe,
Vejen lammin juotuoho,
Miutahpa mie en laula,
Kuksepa mie en kujerra
Jyvan syomen syotyoni,
Puhtukaisen purtuoni!

Laulasin hyvanki virren,
Kelpo virren kellittaisin,
Vain on pario vierahia,
Vain en kehtoa kylassa,
Kylan on naiset nauretahe,
Piiat pilkkana pitayve.
Kyllapa maksan naisen naurut,
Kylla kostan piian pilkat,
Naisen on itsellah nauru,
Piian on itsellah pilkka
Navan alla, pealla polven,
Kesella sita valia.

Iro, wife of Miina (SKVR I:3, no. 1282)

Mita mie lajie laulan,
Mita siita syyvattelen?
Avoan sanasen arkun,
Virsi-lippahan viritan
Poikki-puolin polvillani,
Lauloakseni hyvia,
Parahia pannakseni.

Lukki, widow of Iivanainen Iknatan (SKVR I:3, no. 1283)

Issume iloki velia,
Laulun poajella panemme
Hyvan toiseni keralla,
Kahen kasvin kumppaliie!
Pankames kasi katehe,
Haka toiseh hakahe,
Sormet sormien valihe.
Avoan sanasen arkun,
Virsilippahan viritan
Poikkipuolin polvillani,
San' on siulta, toin' on miulta,
Kiel' on kemppi kummallaki.

Mitanuis lajie laulan,
Kut' on syytta syyvattelen?
Laulelen Lapin latuja,
Kotapoijan polkonie,
Joit' on ennen laulo Lappi,
Kotapoika poimetteli
Sarin silman syotytihe.
Mintahpa mi' en laula
Jyvan syomen syotyoni,
Puhtukaisen purtuoni,
Olon osran juotuoni.

Teppana Paulajeff (SKVR I:3, no. 1285)

Saveltamme saatelemme,
Saatelemme, paatelemme,
Lauloakseni hyvia,
Parahia pannakseni,
Saveltamme saatelemme,
Kuni kahta kanteloista,
Vaskisoitinta somoa.

Ulkoa runoja kuulin,
Lapi sammalten sanoja,
Lapi hirtten hiiskutusta.
Omat saamani sanaset,
Opittuni ongelmani,
Paasta heinan hieromani,
Kanervoista katkomani.

Miihkali Makelaini (SKVR I:3, no. 1286)

Oh veijo sulosanani,
Sulosuini olet aitin lapsi,
Ruvekkama suuta soittoon,
Tahi kielta keantelumaan,
Niinkuin suuta sorsan suuta
Tahi kahta kanteletta!

Josko lauluilla nipania,
Virren toilla rupania,
Virren toilla tyontelema,
Mita sylki suuhun tuopi,
Vesi kielella vetaa.

Istumina ilokivella,
Ilopoasilla panemma,
Ruvennemma laulamaah,
Soanemma sanelomaah
Ennen soatuja sanoja,
Vanhemman varustamia,
Mit' ennen emoni lauloi,
Oma vanhempi opetti.
Avannen sanasen arkun,
Virsilippahan viritan
Poikkipuolia polvillani,
Lasken lantehisillani.

Laulasinki, taitasinki,
Vain on rikka rinnassani,
Alla kieleni akana.
Join mie vettaki jovesta,
Joss' oli vaimot pesty voattioita,
Pahat portot paitojansa,
Raaskiat rapehiansa.
Pisti rikka rintahani,
Alla kieleni akana.
Vai kuin ois' viinoa pikari
Tahi kaksi kahjavetta,
Laksispa rikka rinnastani,
Alta kieleni akana!

Ollahvie Makelaini (SKVR I:3, no. 1287)

Ruvennemma laulamaah,
Soanemma sanelomaah,
Ennen soatuja sanoja,
Vanhemman varustamia,
Hyvan toiseni keralla,
Kahen kasvin kumppalini.

Pankamma kasi kateeh,
Haka toiseeh hakaah,
Sormet sormien valiih!
Ruvennemma laulamaah,
Soanemma sanelomaah,
Oven suussa orren alla,
Pirtin pihti puolisessa.
Mitapa lajie laulan,
Kuta syytta syyvattelen,
Hyvan toiseni keralla,
Kahen kasvin kumppalini?
Sita on lajia laulan,
Sita on syytta syyvattelen
Hyvan toiseni keralla,
Kahen kasvin kumppalini,
Mita sylki suuhun tuo,
Vesi kielella vetaa.
Sinne laulaja manoo,
Kunne virsi vihjoav,
Sanan polves potkoav.
Laulamma tata lajia,
Tata syytta syyvattelen:
Sanat suussa sulais',
Niinkuin hiilet hiiloksessa,
Kekalehet kiukoassa.

Source Colophon

Finnish source text from: Suomen Kansan Vanhat Runot, I: Vienan laanin runot, 3: Loitsut (Helsinki: Suomalaisen Kirjallisuuden Seura, 1908). Edited by A. R. Niemi et al. Digitized from the University of Toronto copy (ex libris Elli Kaija Kongas-Maranda) via Internet Archive (identifier: p3suomenkansanva01niem). OCR artifacts have been normalized; dialectal forms are preserved as transcribed by the original field collectors.

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