Lönnrot answers Le Duc’s questions

Those who started to translate the Kalevala around the mid-19th century, had the unique possibility to directly contact the person who had compiled the Kalevala, Elias Lönnrot. For example, Louis Léouzon Le Duc did this when he began translating the updated edition of the Kalevala into French, which was published in 1849. One of his letters written in Latin was published in the work Pariisista Pohjantähden alle (2001), which was edited and translated by Marja Itkonen-Kaila. The original letter is being kept in the collections of the literary archive of the Finnish Literature Society.

The comprehensive and detailed letter in which Lönnrot answers Léouzon Le Duc’s questions has been published in its entirety in the book Lönnrotin Valitut teokset (part 5: 471–477). Emil Nestor Setälä has partly translated it into Finnish and this translation was published in the publication Valvojan Kalevalavihko in 1909 (p. 355–358).

Le Duc to Lönnrot

In Helsinki, October 19, 1850

Most esteemed Doctor, you have probably heard that even though I quite recently left Paris, I have already arrived in Finland. This has been reported in the newspapers Helsingfors Tidningar and Finlands Allmänna Tidning. However, the purpose of my new journey is not only to study Finnish and Swedish even more vigorously than before, but fore and foremost, my goal is to be able to present my fellow citizens, and at the same time to the whole of Europe, a new French translation of your Kalevala. This is the order that I have received both from the Paris Academy and from the ministry where I am employed.

Nonetheless, when you take on an endeavour like this you encounter quite substantial trouble. Through you, who are a significant scholar, through your efforts the Kalevala has proceeded with such giant steps, it has widened to such an enormous extent and become so harmonious in all aspects, that it is not sufficient enough that I correct and complete my previous translation in order to be able to interpret it correctly. I have to bid my farewells to it and start with a totally new translation.

However, it is not the translation itself that scares me. The doctors Castrén and Cygnaeus have hired a colleague for me, Borg, who is a student and has a vast knowledge of everything Finnish. With his help I have already come quite far with the translations of the poems. Why is it then that I fear that this task is beyond my capabilities? Please allow me to give a brief explanation.

When my translation of the Kalevala came out in Paris in 1845, it was largely noticed, particularly among the academic experts. “Who are these Finnish people?” some asked, whereas others asked: “What is that Kalevala?” Some thought it not to be an original, while others considered it authentic. Nevertheless, everyone thought it was marvellous and remarkable. Subsequently, several questions arose. These questions were about the Kalevala, in other words about its birthplaces, sources, age and so on, questions that we, to this day, do not know how to answer. On the other hand, some of the distinguished professors at the Sorbonne and the Collège de France talked about the Kalevala in their public lectures in a very appreciative manner. There are also two famous archaeologists who, when they studied an ancient wall sculpture that had been found in the old cathedral in Angers (halfupphöjdt bildhuggarbete) – the town is situated along the river Loire, where the Normans were active in the ancient past – relied on the myths of the Kalevala. But, regardless of what has been said and thought of the Kalevala in France, everyone have unanimously praised the person who has done this enormous job, Doctor Lönnrot, and they have expressed their most sincere gratitude to him.

Consequently, when we start with a new translation of the new edition of the Kalevala, we have to fulfil all the above mentioned four wishes as well as others, that I have not mentioned here. For this reason, I have decided to outline my work as follows. 1. First, there will be an extensive introduction that presents the origins of the Finnish people, their wayfarings and their relations. This can be described as the entrance to the temple. But in order to enter the temple, I will present: 2. The birthplaces of the Kalevala, its sources, authenticity, age, according to how it varies in the different poems; 3, The mythology in the Kalevala, in other words Finnish myths; 4. The language of the Kalevala, in other words the Finnish language, the poetry in the Kalevala and its character as an epic etc. After this follows the complete translation of the Kalevala with notes, explanations, small studies and so forth. At the end of the book, there will be a geographical map and illustrations of old monuments, landscapes, guns, tools and, in general, of everything that can shed some light of the Finnish nationality.

When it comes to the origins of the Finnish people, their wayfarings and relations, I believe that I can, with the help from doctor Castrén, explain these aspects as thoroughly as possible. But, as I mentioned before, who else can I turn to for help than to you, most honourable Doctor, when I have to describe the birthplaces of the Kalevala, its sources, age, mythology, poetry etc. It is you who with your astonishing amount of knowledge, your diligence and your glorious love for your home country have made the light shine on the Finnish people, and the whole of Europe now thinks highly of them. It is without doubt a fact that the credit for this is yours and yours alone.

Thus, please allow me, the weak one, to turn to the strong one; please allow me to receive some guiding light from him. I am not seeking to steal his glory, but I would merely like to be able to, with the power of the French language, convey the sources of this tremendous brilliance to everyone and in my presentation of the new, extended Kalevala make it known and famous in all of Europe, by leaning on the name and prominence of Lönnrot. I would, consequently, be doing a favour, not only to the honourable Lönnrot, but also to the Finnish people that I have devoted my heart and soul to.

Thus, if you would be so kind and respond to my questions in the way that I wish and express your views and opinion on them, I would ask you, Honourable Doctor, that you would attempt to write to me as soon as possible. Although my intention is to stay in Helsinki for the whole winter, it would make me most happy if I could receive all the documents I need in due time. That is to say, if I would encounter some difficult parts when I study them, I would have the possibility to ask the Finnish scholars for new comments before I return to my home country.

Doctor Lönnrot may write the comments and answers either in Swedish or Latin. Even though I am not an expert in the Swedish language, and I would, therefore, not dare to write a letter in it, I can read it quite fluently. And please bear in mind my hopes that you will tolerate the fact that I have not used the Roman language like Cicero, but only on a very basic level. As it happens, I have forgot my Latin ages ago and, therefore, it is my deepest wish that Doctor Lönnrot does not pay attention to my words but to my thoughts.

Högaktningsfullt (Respectfully)

Léouzon Leduc

 

Elias Lönnrot to Léouzon Le Duc

Kajaani, March 30, 1851 (excerpt)

[…] First of all, when it comes to the homeland of the Kalevala, you should not only consider its current homeland, but also its original homeland. Eight hundred years ago history mentions a rich, mighty and, according to the opinion at that time, a most civilized group of people, the Permians (in other words the Bjarmians), who migrated from the south east shores of the White Sea up along both sides of the river of Northern Dvina. They were especially famous for their lively trade with the people living in the nearby regions. The culture that these people showed had developed on its own and that is a kind of civilization that always has appeared as more valuable than something that is merely borrowed from the outside, which educates the people in a more superficial and illusory way without being able to really dig deep. […] I am merely noting that the kind of culture, that the Permians had, according to a very unanimous view in history, lay a very positive ground for other groups of people when creating epic poetry. Therefore, if the same reasons led to the same results, the Permians could not have avoided singing about their heroes either. Consequently, the possibility follows, well, that it is likely that this epic poetry was created among the Permians and since there actually now exists this kind of poetic heritage among the people, we cannot doubt it to be anything else than a heritage from the Permians, it is most likely that the original homeland of this poetry, by this I mean the Kalevala poems, is to be found in the, at that time, mighty realm of the Permians. However, its current homeland is Karelia, on both sides of the Finnish and Russian state border, where the most of the Permians, most likely, migrated. This is, admittedly, quite far from the White Sea, because the tax collectors from Novgorod paid them visits too frequently at that time, and it is also far enough in the east from Finland, so that they would not have to engage in the worst battles with their tribe, who ruled over the western part of the region. […]

It is difficult to say anything certain about the age of the poems in the Kalevala. It can be presumed that they have not been created in a nation that was conquered, as is what happened to the Permians when the Novgorodians conquered their land, and, therefore, the poems should be some hundred years older, and date back to the time when the Permians still were independent. We know about their history that they lost their independence in the 13th century, and thus, the poems might have been created during the previous centuries. If they would have been created in the time during which the Permians themselves migrated from the east and conquered the land, it could very well be a fact that the poems would origin form the 5th or the 6th century. This is due to the fact that in the 9th century, when the Norwegian Ottar came to the country, the Permians already lived there and cultivated the land, which shows that they had moved there much earlier. However, all these aspects are more or less likely assumptions, since it is no longer possible to find historic evidence to ascertain the age of the poems in the Kalevala. Also, the relative age of the poems are more or less depending on our assumptions. It is possible to presume that a poem that is more widely known and spread, would be older then another poem that is being sung in a more limited region, but, on the other hand, it is important to remember that several of the older poems may have been forgotten and that other poems may be performed by only one or two singers.

Thus, the old Arhippa from Latvajärvi was the only one who chanted the verses 347–460 from the 42nd poem and he was an 80 year old man three or four years ago. It would most certainly be a question of jumping to conclusions if we say that this part of the poem would be more recent. Neither are there any archaisms in the language that could give us some clues to determine the age of the poem. This is quite natural since the knowledge of our heritage cannot be separated from our language. Sampo is more or less the only word, the meaning of which we do not know any longer, all the other words are currently, in fact, used somewhere, although they are not used frequently in contrast to most of the words. Outside the actual region where the Kalevala was created, people do not have any greater problems in understanding the language of the Kalevala. It is understood in the whole country. However, my conception is that the poems of creation and of Sampo as well as the poems of Väinämöinen and Joukahainen are the oldest ones. After these come the poems of Lemminkäinen and Kullervo, then the courtship and wedding poems, then the poems with the spells and the last poem is the latest and it cannot be more than five hundred years old. […]

With regard to the poetry in the Kalevala, I would like to recommend the text by Grimm (”Über das finnische Epos”) and the publication Fosterländskt Album l booklet p.132 etc., lll booklet p. 94 etc. I do not think that I have anything of importance to add to these, even if I would have more time to think about it. Furthermore, I am too used to this subject in order to be able to notice anything remarkable, whereas a person who is not that familiar with this, may more easily see the peculiarities of Finnish poetry. If I or some other Finn travel in Finland we only see ordinary things and conditions that we do not take any notice of. However, when a foreigner makes the same journey, he takes notice of a lot of things. […]

In Kajaani, November 30, 1851.

Elias Lönnrot

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Marja Itkonen-Kaila: ”Louis Léouzon Le Duc” – Kalevala maailmalla. Helsinki: SKS. 2012.