80. Literally "the rest of his flesh." Having regard to the supposed powers of Finnish magicians, this pa.s.sage is not to be taken merely as an impudent rejoinder, but as a.s.serting powers which Kullervo actually claimed to be able to exert.
307. In an old English romance we read concerning the suicide of a sorcerer, "The ground whereon he died was ever afterwards unfortunate, and to this present time it is called in that country, "a vale of walking spirits."" (_Seven Champions of Christendom_, Part I., chap.
xix.)
327. This reminds us of Sir Peter"s "Sword of Vengeance." (Prior"s _Danish Ballads_, I., pp. 269-275.)
341. The Esthonian Kalevipoeg was also slain, like Kullervo, by his own sword. (_Hero of Esthonia_, I., pp. 140, 141.)
RUNO x.x.xVII
56. Literally, their hatless shoulders.
61. Compare the account of the forging of the Sampo in Runo X.
RUNO x.x.xVIII
94. This might allude to the Viking practice of carving the Blood-Eagle on the backs of enemies; but Prof. Krohn remarks that this was unknown in Finland.
255. Here it seems that the mere fact of Ilmarinen having carried off the girl, even against her will, was enough to const.i.tute her his lawful wife.
273. Ilmarinen"s sword was less bloodthirsty than that of Kullervo; but it will be noticed that there is as little real chivalry in the _Kalevala_ generally as in old Scandinavian literature.
RUNO XL
274. Literally, "at the tips of my ten nails."
RUNO XLI
238. Similar incidents are common in folktales. The reader will recollect the decoration of Mama, the Woodp.e.c.k.e.r. (_Hiawatha_, IX.)
RUNO XLII
1-3. Here again we notice a difference of expression, indicating a different authorship.
52. "Mistress of the mighty spell." (Southey.)
146. Compare Runo XX., lines 17-118.
295. Literally, his finger-bones.
403. Perhaps the cap had ear-flaps to be worn in bad weather.
RUNO XLIII
37, 38. This seems to be meant ironically.
115-120. This, or something similar, is a common device for impeding a pursuer in European fairy tales.
177. Pohjan eukko. Another epithet for Louhi.
383, 384. The Sampo being not only an unfailing corn, salt, and money-mill, but a palladium of general prosperity, Pohjola would naturally fall into famine and misery when nothing remained but an almost worthless fragment of the cover. It is possible that the story may refer to some great and permanent change for the worse of the climate of the North; either during the storms and earthquakes of the fourteenth century, which would connect it with the plague described in Runo XLV.; or perhaps to a much earlier period, when, as old Persian books tell us, the climate of some part of Asia (?) was changed from nine months summer and three months winter, to nine months winter and three months summer.
RUNO XLV
41. Loviatar represents the evil and destructive powers of Nature, as opposed to the beneficent powers, represented in the _Kalevala_ under the twin aspects of Ilmatar and Marjatta.
117. This speech or invocation is not addressed to Loviatar, but apparently to some G.o.ddess similar to the Roman Lucina.
168. Dr. Russell says that the itch was more dreaded than the plague in Aleppo in the eighteenth century.
181. Pestilence has often been attributed to the anger of G.o.ds or demons; and Finland suffered severely from plague till well into the eighteenth century. But I am inclined to regard the plague described here as the Black Death, which must have ravaged Finland about 1350.
269, 282, 283. All these names have nearly the same significance, and might be rendered by "Dolores, our Lady of Pain."
RUNO XLVI
13, 14. The pestilence having abated at the approach of winter, the wild beasts naturally overran the devastated country. So I would interpret this pa.s.sage.
25. Literally, three feathers, but the commentary gives the meaning adopted above.
81. For an account of bear-hunting in Finland, compare Acerbi"s _Voyage to the North Cape_, I., pp. 288, 289.
168. Tapio is the lord of the forest here alluded to, according to the commentary.
246. The word here rendered "charge" literally means "bundle" or "package."
313. Probably the Danish Sound.
377. A honeyed forest perhaps means a forest abounding in honey-dew.
565, 566. These lines are rather musical:
Kuuluvilla karjan kellon, Luona tiukujen tirinan.
RUNO XLVII
15, 16. There is a Finnish ballad relating how the sun and moon were stolen by German and Esthonian sorcerers, and recovered by the son of Jumala. (_Kanteletar_, III., 2; translated by Mr. C. J. Billson, _Folklore_, VI., 343, 344.)
37. Compare the story of Maui stealing the fire in New Zealand legends.