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

sometimes personally invoked. Of these minor deities, Pikku Mies (the Pigmy) is the most noteworthy. Once when the far-outspreading branches of the primitive oak-tree shut out the light of the sun from Northland, Pikku Mies, moved by the entreaties of Wainamoinen, emerged from the sea in a suit of copper, with a copper hatchet in his belt, quickly grew from a pigmy to a gigantic hero, and felled the mighty oak with the third stroke of his axe. In general the water-deities are helpful and full of kindness; some, however, as Wetehilien and Iku-Turso, find their greatest pleasure in annoying and destroying their fellow-beings.

Originally the Finlanders regarded the earth as a godlike existence with personal powers, and represented as a beneficent mother bestowing peace and plenty on all her worthy worshipers. In evidence of this we find the names, Maa-emæ (mother-earth), and Maan-emo (mother of the earth), given to the Finnish Demeter. She is always represented as a goddess of great powers, and, after suitable invocation, is ever willing and able to help her helpless sufferers. She is according to some mythologists espoused to Ukko, who bestows upon her children the blessings of sunshine and rain, as Gé is wedded to Ouranos, Jordh to Odhin, and Papa to Rangi.

Of the minor deities of the earth, who severally govern the plants, such as trees, rye, flax, and barley, Wirokannas only is mentioned in the Kalevala. Once, for example, this “green robed Priest of the Forest” abandoned for a time his presidency over the cereals in order to baptize the infant-son of the Virgin Mariatta. Once again Wirokannas left his native sphere of action, this time making a most miserable and ludicrous failure, when he emerged from the wilderness and attempted to slay the Finnish Taurus, as described in the runes that follow. The agricultural deities, however, receive but little attention from the Finns, who, with their cold and cruel winters, and their short but delightful summers, naturally neglect the cultivation of the fields, for cattle-raising, fishing, and hunting.

The forest deities proper, however, are held in high veneration. Of these the chief is Tapio, “The Forest-Friend,” “The Gracious God of the Woodlands.” He is represented as a very tall and slender divinity, wearing a long, brown board, a coat of tree-moss, and a high-crowned hat of fir-leaves. His consort is Mielikki, “The Honey-rich Mother of the Woodland,” “The Hostess of the Glen and Forest.” When the hunters were successful she was represented as beautiful and benignant, her hands glittering with gold and silver ornaments, wearing earrings and garlands of gold, with hair-bands silver-tinseled, on her forehead strings of pearls, and with blue stockings on her feet, and red strings in her shoes. But if the game-bag came back empty, she was described as a hateful, hideous thing, robed in untidy rags, and shod with straw. She carries the keys to the treasury of Metsola, her husband’s abode, and her bountiful chest of honey, the food of all the forest-deities, is earnestly sought for by all the weary hunters of Suomi. These deities are invariably described as gracious and tenderhearted, probably because they are all females with the exception of Tapio and his son, Nyrikki, a tall and stately youth who is engaged in building bridges over marshes and forest-streams, through which the herds must pass on their way to the woodland-pastures. Nyrikki also busies himself in blazing the rocks and the trees to guide the heroes to their favorite hunting-grounds. Sima-suu (honey-mouth), one of the tiny daughters of Tapio, by playing on her Sima-pilli (honey-flute), also acts as guide to the deserving hunters.

Hiisi, the Finnish devil, bearing also the epithets, Juntas, Piru, and Lempo, is the chief of the forest-demons, and is inconceivably wicked. He was brought into the world consentaneously with Suoyatar, from whose spittle, as sung in the Kalevala, he formed the serpent. This demon is described as cruel, horrible, hideous, and bloodthirsty, and all the most painful diseases and misfortunes that ever afflict mortals are supposed to emanate from him. This demon, too, is thought by the Finlanders to have a hand in all the evil done in the world.

Turning from the outer world to man, we find deities whose energies are used only in the domain of human existence. “These deities,” says Castrén, “have no dealings with the higher, spiritual nature of man. All that they do concerns man solely as an object in nature. Wisdom and law, virtue and justice, find in Finnish mythology no protector among the gods, who trouble themselves only about the temporal wants of humanity.” The Love-goddess was Sukkamieli (stocking-lover). “Stockings,” says Castrén gravely, “are soft and tender things, and the goddess of love was so called because she interests herself in the softest and tenderest feelings of the heart.” This conception, however, is as farfetched as it is modern. The Love-deity of the ancient Finns was Lempo, the evil-demon. It is more reasonable therefore to suppose that the Finns chose the son of Evil to look after the feelings of the human heart, because they regarded love as an insufferable passion, or frenzy, that bordered on insanity, and incited in some mysterious manner by an evil enchanter.

Uni is the god of sleep, and is described as a kindhearted and welcome deity. Untamo is the god of dreams, and is always spoken of as the personification of indolence. Munu tenderly looks after the welfare of the human eye. This deity, to say the least, is an oculist of long and varied experience, in all probability often consulted in Finland because of the blinding snows and piercing winds of the north. Lemmas is a goddess in the mythology of the Finns who dresses the wounds of her faithful sufferers, and subdues their pains. Suonetar is another goddess of the human frame, and plays a curious and important part in the restoration to life of the reckless Lemminkainen, as described in the following runes. She