A clear autumn day is to be highly valued, the supply of them being so low at the moment...
So, just to cheer myself up, I post an autumn morning shot off the ferry at Turku (åbo in Swedish). Turku is Finland's second largest city (I think)...anyway, it is the old capital of Finland, before the Tzar moved it to Helsinki (invariably pronounced Char by my Finnish friends). The highlight there would be the Turku Art Museum which currently houses the Kalevala artworks exhibition, ongoing till 10 January. It has all the major pieces of Kalevala artwork collected from the various museums in Finland. I had been puzzled not to find any artwork on the Kalevala at the Ateneum, Helsinki's main art museum, but now I know that it's been collected at Turku in conjunction with the 160th anniversary of the publication of the Kalevala. I strongly recommend a visit, if you're taking the Stockholm-Turku ferry to get to Finland. It's very cheap for students, about 3 euro compared to the horrible prices for museum admission in Helsinki.
Anyway, although I started out about Autumn, the picture has reminded me of my time in Turku and the Kalevala exhibition. The Kalevala deserves a few words, because a nationally adopted myth tells a lot about how a people call themselves a nation. It is interesting that the Kalevala is one of the latest oral epics to be transcribed. It was published only in the nineteenth century, and there are voice recordings of the singers of Kalevala stories. Compare this to the existence of only a handful of known manuscripts of The Oddysey and the Iliad, Greek epics dating back to 900 BC.
The Kalevala is a Finnish oral epic which originated from Karelia. As far as I can make out, that's some area between Finland and Russia--and mostly lost to Russia during the second world war. I was told this by my host in Turku, whose parents were apparently Karelian refugees. In an attempt to express Finnish-ness and find a national spirit, Finnish artists turned to the Kalevala. Many of them made research trips to the Karelian songlands to find out about traditional Karelian life and Karelian landscapes.
My favourite artist of the Kalevala is Akseli Gallen-Kallela. He depicted the myth with the most dynamism, and many critics felt that he had portrayed the spirit of the Kalevala.

Defending the Sampo, by Akseli Gallen Kallela.
The centre of a myth, if it is to be interpreted for nationalistic purposes, is about the indomitability of a people in the face of what threatens them. In this case, Väinäimöinen of Kaleva must defend the Sampo, a powerful object, from being taken by Luohi, the Mistress of the North.
What the artists leave out of their powerful depictions, though, is the not-so-consistent backstory. The Sampo had originally been given to the Mistress by none other than Väinäimöinen himself, in return for her daughter whom he wanted to marry. I think she eventually marries Ilmarinen, the guy who forges the Sampo. I'm typing from memory here, don't have the time to do research. So forgive any errors. But check out Forging the Sampo : this article has the painting by Gallen-Kallela and a more detailed---and accurate--discussion of the myth. Anyway, when Väinäimöinen hears of the prosperity that the Sampo has brought to the Mistress's land, he decides to go and get it back, with the help of some of the other characters. The Mistress is really just vengefully reclaiming her treasure. Was Väinäimöinen a thief as well as a hero? *
The question is perplexing, because a myth does not really have a straightforward interpretation. It always digresses, and gets reinvented by its storytellers, so when it is compiled (and even the compiler, Elias Lonrött, added his own stanzas to link the various cycles together), it is not necessarily consistent. To interpret for nationalistic purposes means re-inventing the myth yet again for purposes other than the original one.
* The story of Väinäimöinen ends when he leaves the country after a new child-king is crowned. The child-king is born of a woman who eats a berry, rather like the Virgin mother and Christ (the Kalevala was still developing late enough for the Christian influence to show). The woman and child who displace the old man and his values is a very interesting image, but the portrayal and the participation of women in the Kalevala is really a whole other essay... I will just say for now that it is interesting how the men all get into trouble from wooing and winning maidens, like Lemminkäinen, who drowns in an attempt to capture the Swan of Tuonela (realm of death?), one of the tasks set for him in order to win a daughter of Luohi. His mother heroically resurrects him by collecting the pieces of his body and sewing them together. Another figure of interest is Aino, who drowns herself (commits herself to the water spirits) rather than give in to Väinäimöinen's lust.
Hmm, what started as a post on a clear autumn day has turned into a discussion of the Kalevala.
