The Kalevala - Elias Lönnrot (best motivational books to read txt) 📗

Among the other deities of the air are the Luonnotars, mystic maidens, three of whom were created by the rubbing of Ukko’s hands upon his left knee. They forthwith walk the crimson borders of the clouds, and one sprinkles white milk, one sprinkles red milk, and the third sprinkles black milk over the hills and mountains; thus they become the “mothers of iron,” as related in the ninth rune of the Kalevala. In the highest regions of the heavens, Untar, or Undutar, has her abode, and presides over mists and fogs. These she passes through a silver sieve before sending them to the earth. There are also goddesses of the winds, one especially noteworthy, Suvetar (suve, south, summer), the goddess of the south-wind. She is represented as a kindhearted deity, healing her sick and afflicted followers with honey, which she lets drop from the clouds, and she also keeps watch over the herds grazing in the fields and forests. Second only to air, water is the element held most in reverence by the Finns and their kindred tribes. “It could hardly be otherwise,” says Castrén, “for as soon as the soul of the savage began to suspect that the godlike is spiritual, super-sensual, then, even though he continues to pay reverence to matter, he in general values it the more highly the less compact it is. He sees on the one hand how easy it is to lose his life on the surging waves, and on the other, he sees that from these same waters he is nurtured, and his life prolonged.” Thus it is that the map of Finland is to this day full of names like Pyhäjärvi (sacred lake) and Pyhäjoki (sacred river). Some of the Finlanders still offer goats and calves to these sacred waters; and many of the Ugrian clans still sacrifice the reindeer to the river Ob. In Esthonia is a rivulet, Vöhanda, held in such reverence that until very recently, none dared to fell a tree or cut a shrub in its immediate vicinity, lest death should overtake the offender within a year, in punishment for his sacrilege. The lake, Eim, is still held sacred by the Estonians, and the Eim-legend is thus told by F. Thiersch, quoted also by Grimm and by Mace da Charda:

“Savage, evil men dwelt by its borders. They neither mowed the meadows which it watered, nor sowed the fields which it made fruitful, but robbed and murdered, insomuch that its clear waves grew dark with the blood of the slaughtered men. Then did the lake Eim mourn, and one evening it called together all its fishes, and rose aloft with them into the air. When the robbers heard the sound, they exclaimed: ‘Eim hath arisen; let us gather its fishes and treasures.’ But the fishes had departed with the lake, and nothing was found on the bottom but snakes, and lizards, and toads. And Eim rose higher, and higher, and hastened through the air like a white cloud. And the hunters in the forest said: ‘What bad weather is coming on!’ The herdsmen said: ‘What a white swan is flying above there!’ For the whole night the lake hovered among the stars, and in the morning the reapers beheld it sinking. And from the swan grew a white ship, and from the ship a dark train of clouds; and a voice came from the waters: ‘Get thee hence with thy harvest, for I will dwell beside thee.’ Then they bade the lake welcome, if it would only bedew their fields and meadows; and it sank down and spread itself out in its home to the full limits. Then the lake made all the neighborhood fruitful, and the fields became green, and the people danced around it, so that the old men grew joyous as the youth.”

The chief water-god is Ahto, on the etymology of which the Finnish language throws little light. It is curiously like Ahti, another name for the reckless Lemminkainen. This water-god, or “Wave-host,” as he is called, lives with his “cold and cruel-hearted spouse,” Wellamo, at the bottom of the sea, in the chasms of the Salmon-rocks, where his palace, Ahtola, is constructed. Besides the fish that swim in his dominions, particularly the salmon, the trout, the whiting, the perch, the herring, and the whitefish, he possesses a priceless treasure in the Sampo, the talisman of success, which Louhi, the hostess of Pohyola, dragged into the sea in her efforts to regain it from the heroes of Kalevala. Ever eager for the treasures of others, and generally unwilling to return any that come into his possession, Ahto is not incapable of generosity. For example, once when a shepherd lad was whittling a stick on the bank of a river, he dropped his knife into the stream. Ahto, as in the fable, “Mercury and the Woodman,” moved by the tears of the unfortunate lad, swam to the scene, dived to the bottom, brought up a knife of gold, and gave it to the young shepherd. Innocent and honest, the herd-boy said the knife was not his. Then Ahto dived again, and brought up a knife of silver, which he gave to the lad, but this in turn was not accepted. Thereupon the Wave-host dived again, and the third time brought the right knife to the boy who gladly recognized his own, and received it with gratitude. To the shepherd-lad Ahto gave the three knives as a reward for his honesty.

A general term for the other water-hosts living not only in the sea, but also in the rivers, lakes, cataracts, and fountains, is Ahtolaiset (inhabitants of Ahtola), “Water-people,” “People of the Foam and Billow,” “Wellamo’s Eternal People.” Of these, some have specific names; as Allotar (wave-goddess), Koskenneiti (cataract-maiden), Melatar (goddess of the helm), and in the Kalevala these are