Sideways he sank to earth; his hand let fall
The cup; the dark blood in a thick warm stream
Gushed from the nostrils of the smitten man.
He spurned the table with his feet, and spilled
The viands; bread and roasted meats were flung
To lie polluted on the floor. Then rose
The suitors in a tumult, when they saw
The fallen man; from all their seats they rose
Throughout the hall, and to the massive walls
Looked eagerly; there hung no buckler there,
No sturdy lance for them to wield. They called
Then to Ulysses with indignant words :-

"Stranger! in evil hour hast thou presumed To aim at men; and thou shalt henceforth bear Part in no other contest. Even now

Is thy destruction close to thee. Thy hand
Hath slain the noblest youth in Ithaca.
The vultures shall devour thy flesh for this."

So each one said; they deemed he had not slain
The suitor wittingly; nor did they see,
Blind that they were, the doom which in that hour
Was closing round them all. Then with a frown
The wise Ulysses looked on them, and said: -
"Dogs! ye had thought I never would come back
From Ilium's coast, and therefore ye devoured
My substance here, and offered violence
To my maid-servants, and pursued my wife
As lovers, while I lived. Ye dreaded not

The gods who dwell in the great heaven, nor feared
Vengeance hereafter from the hands of men;
And now destruction overhangs you all."

He spake, and all were pale with fear, and each
Looked round for some escape from death.

Bryant's Translation, Books XXI., XXII.

7

TH

THE KALEVALA.

"Songs preserved from distant ages."

HE national epic of Finland, the Kalevala, or Place of Heroes, stands midway between the purely epical structure, as exemplified in Homer, and the epic songs of certain nations.

It is a purely pagan epic, and from its complete silence as to Finland's neighbors, the Russians, Germans, and Swedes, it is supposed to date back at least three thousand years.

The first attempt to collect Finnish folk-song was made in the seventeenth century by Palmsköld and Peter Bäng. In 1733, Maxenius published a volume on Finnish national poetry, and in 1745 Juslenius began a collection of national poems. Although scholars saw that these collected poems were evidently fragments of a Finnish epic, it remained for two physicians, Zacharias Topelius and Elias Lönnrot, to collect the entire poem. Topelius, though confined to his bed by illness for eleven years, took down the songs from travelling merchants brought to his bedside. His collections were published in 1822 and 1831. Lönnrot travelled over Finland, collecting the songs, which he published, arranged in epical form, in 1835. A revised edition was published

in 1849.

The Kalevala consists of fifty parts, or runes, containing twenty-two thousand seven hundred and ninety-three lines. Its historical foundation is the contests between the Finns and the Lapps.

Its metre is the "eight syllabled trochaic with the partline echo," alliteration also being used, a metre familiar to us through Longfellow's "Hiawatha."

The labors of a Wolf are not necessary to show that the Kalevala is composed of various runes or lays, arranged by a

compiler. Topelius and Lönnrot were conscientious collectors and compilers, but they were no Homers, who could fuse these disconnected runes into one great poem. The Kalevala recites many events in the lives of different heroes who are not types of men, like Rama, or Achilles, or Ulysses, but the rude gods of an almost savage people, or rather, men in the process of apotheosis, all alike, save in the varying degrees of magic power possessed by each.

The Finnish lays are interesting to us because they are the popular songs of a people handed down with few changes from one generation to another; because they would have formed the material for a national epic if a great poet had arisen; because of their pictures of ancient customs, and particularly the description of the condition of women, and because of their frequently beautiful descriptions of nature. But because they are simply runes "loosely stitched together" we can regard them only with interest and curiosity, not with admiration.

BIBLIOGRAPHY AND CRITICISM, THE KALEVALA. Andrew Lang's Homer and the Epic, pp. 412-419; Andrew Lang's Kalevala, or the Finnish National Epic (in his Custom and Myth), 1885, pp. 156-179; C. J. Billson's Folk-songs, comprised in the Finnish Kalevala, Folk-Lore, 1895, vi. pp. 317-352; F. C. Cook's Kalevala, Contemporary, 1885, xlvii., pp. 683-702; Preface of J. M. Crawford's Translation of the Kalevala, 1891.

STANDARD ENGLISH TRANSLATIONS, THE KALEVALA. The Kalevala, Tr. by J. M. Crawford, 2 vols., 1891; The Kalevala, Tr. by W. F. Kirby, through the German translation of Schiefner; Selections from the Kalevala, Tr. from a German version by J. A. Porter, with an introduction and analysis. of the Poem, 1868.

THE STORY OF THE KALEVALA.

WAINAMOINEN was born upon the ocean after his mother, Ilmatar, daughter of the illimitable Ether, had floated upon its surface for more than seven hundred years. During this time Ilmatar had created the islands, the rocks, and the continents. After eight years of swimming through the ocean, studying his surroundings, Wainamoinen left the waters and swam to a barren promontory, where he could rest himself on dry land and study the sun, the moon, and the starry skies. At last he called to him Pellerwoinen, that the slender youth might scatter seeds broadcast upon the island, sowing in their proper places the birch, the alder, the linden, the willow, the mountain ash, and the juniper. It was not long until the eyes of the sower were gladdened by the sight of trees rising above the hitherto barren soil.

But as Wainamoinen cast his eyes over the place he perceived that the oak, the tree of heaven, was wanting. The acorn planted in the sterile soil developed not until Tursas, the giant, arose from the ocean, burned some meadow grasses, and raking together the ashes, planted therein the acorn, from which soon sprang up a mighty oak-tree whose branches hid the sun rays and the starlight.

The oak-tree must be felled if the land was to prosper, but who could fell it? "Help me, Kapé, daughter of the Ether, help me, my ancient mother, to uproot this terrible tree that shuts out the sunshine,” cried Wainamoinen.

Straightway arose from the ocean a little being clad in copper, cap, boots, gloves, and belt. He was no longer than a man's forefinger, and the blade of the hatchet at his belt was but a finger's breadth. "Art thou divine, or human?" queried Wainamoinen. "Tell me who thou art.

Thou surely hast the bearing of a hero, though so small. But thou must be of the race of the pygmies, and therefore useless."