The Kalevala Elias Lönnrot (read more books .TXT) 📖

The Finnish deities, like the ancient gods of Italy and Greece, are generally represented in pairs, and all the gods are probably wedded. They have their individual abodes and are surrounded by their respective families. The Primary object of worship among the early Finns was most probably the visible sky with its sun, moon, and stars, its aurora-lights, its thunders and its lightnings. The heavens themselves were thought divine. Then a personal deity of the heavens, coupled with the name of his abode, was the next conception; finally this sky-god was chosen to represent the supreme Ruler. To the sky, the sky-god, and the supreme God, the term Jumala (thunder-home) was given.

In course of time, however, when the Finns came to have more purified ideas about religion, they called the sky Taivas and the sky-god Ukko. The word, Ukko, seems related to the Magyar Agg, old, and meant, therefore, an old being, a grandfather; but ultimately it came to be used exclusively as the name of the highest of the Finnish deities. Frost, snow, hail, ice, wind and rain, sunshine and shadow, are thought to come from the hands of Ukko. He controls the clouds; he is called in the Kalevala, “The Leader of the Clouds,” “The Shepherd of the Lamb-Clouds,” “The God of the Breezes,” “The Golden King,” “The Silvern Ruler of the Air,” and “The Father of the Heavens.” He wields the thunderbolts, striking down the spirits of evil on the mountains, and is therefore termed, “The Thunderer,” like the Greek Zeus, and his abode is called, “The Thunder-Home.” Ukko is often represented as sitting upon a cloud in the vault of the sky, and bearing on his shoulders the firmament, and therefore he is termed, “The Pivot of the Heavens.” He is armed as an omnipotent warrior; his fiery arrows are forged from copper, the lightning is his sword, and the rainbow his bow, still called Ukkon Kaari. Like the German god, Thor, Ukko swings a hammer; and, finally, we find, in a vein of familiar symbolism, that his skirt sparkles with fire, that his stockings are blue, and his shoes, crimson colored.

In the following runes, Ukko here and there interposes. Thus, when the Sun and Moon were stolen from the heavens, and hidden away in a cave of the copper-bearing mountain, by the wicked hostess of the dismal Sariola, he, like Atlas in the mythology of Greece, relinquishes the support of the heavens, thunders along the borders of the darkened clouds, and strikes fire from his sword to kindle a new sun and a new moon. Again, when Lemminkainen is hunting the fire-breathing horse of Piru, Ukko, invoked by the reckless hero, checks the speed of the mighty courser by opening the windows of heaven, and showering upon him flakes of snow, balls of ice, and hailstones of iron. Usually, however, Ukko prefers to encourage a spirit of independence among his worshipers. Often we find him, in the runes, refusing to heed the call of his people for help, as when Ilmatar, the daughter of the air, vainly invoked him to her aid, that Wainamoinen, already seven hundred years unborn, might be delivered. So also Wainamoinen beseeches Ukko in vain to check the crimson streamlet flowing from his knee wounded by an axe in the hands of Hisi. Ukko, however, with all his power, is by no means superior to the Sun, Moon, and other bodies dwelling in the heavens; they are uninfluenced by him, and are considered deities in their own right. Thus, Pæivæ means both sun and sun-god; Kun means moon and moon-god; and Taehti and Ottava designate the Polar-star and the Great Bear respectively, as well as the deities of these bodies.

The Sun and the Moon have each a consort, and sons, and daughters. Two sons only of Pæivæ appear in the Kalevala, one comes to aid Wainamoinen in his efforts to destroy the mystic Fire-fish, by throwing from the heavens to the girdle of the hero, a “magic knife, silver-edged, and golden-handled;” the other son, Panu, the Fire-child, brings back to Kalevala the fire that bad been stolen by Louhi, the wicked hostess of Pohyola. From this myth Castrén argues that the ancient Finns regarded fire as a direct emanation from the Sun. The daughters of the Sun, Moon, Great Bear, Polar-star, and of the other heavenly dignitaries, are represented as ever-young and beautiful maidens, sometimes seated on the bending branches of the forest-trees, sometimes on the crimson rims of the clouds, sometimes on the rainbow, sometimes on the dome of heaven. These daughters are believed to be skilled to perfection in the arts of spinning and weaving, accomplishments probably attributed to them from the fanciful likeness of the rays of light to the warp of the weaver’s web.

The Sun’s career of usefullness and beneficence in bringing light and life to Northland is seldom varied. Occasionally he steps from his accustomed path to give important information to his suffering worshipers. For example, when the Star and the Moon refuse the information, the Sun tells the Virgin Mariatta, where her golden infant lies hidden.

“Yonder is thy golden infant,
There thy holy babe lies sleeping,
Hidden to his belt in water,
Hidden in the reeds and rushes.”

Again when the devoted mother of the reckless hero, Lemminkainen, (chopped to pieces by the sons of Mana, as in the myth of Osiris) was raking together the fragments of his body from the river of Tuoni, and fearing that the sprites of the Death-stream might resent her intrusion, the Sun, in answer to her entreaties, throws his Powerful rays upon the dreaded Shades, and sinks them into a deep sleep, while the mother gathers up the fragments of her son’s body in safety. This rune of the Kalevala is particularly interesting as showing the belief that