[31] Compare the story of the ["Twelve Daughters."]
[32] It will be remembered that the Sampo, the magic mill in the Kalevala, ground salt as well as corn and money, and was ultimately broken to pieces and sunk in the sea. The Grôtta-Söngr in the Edda of Sæmund is better known; and many other variants might be cited. The story in the text much resembles that of "Silly Nicholas," which I remember reading in one of Chambers's publications many years ago.
[33] Odd stories are told in many countries about the relations between various animals and the Devil. In Esthonia the wolf and the dog are peculiarly hostile to the Devil. In the East it is the ass, concerning which Lane quotes the following amusing explanation in a note to the story of the "Peacock and Peahen," &c. (Thousand and One Nights, notes to Chap. ix. of Lane's translation):—"The last animal that entered with Noah into the ark was the ass, and Iblees (whom God curse!) clung to his tail. The ass had just entered the ark, and began to be agitated, and could not enter further into the ark, whereupon Noah said to him, 'Enter, woe to thee!' But the ass was still agitated, and was unable to advance. So Noah said, 'Enter, though the Devil be with thee!' And the ass entered, and Iblees (whom God curse!) entered with him. And Noah said, 'O enemy of God, who introduced thee into the ark?' He answered, 'Thou; thou saidst unto the ass, "Enter, though the Devil be with thee."' So it is said that this is the reason why the ass when he seeth the Devil brayeth."
[34] Jannsen remarks that the third strap would form a cross, and that the three straps might be an allusion to the Trinity.
[35] This story is also related, more briefly, by Blumberg, who states that Lake Endla lies in an impassable swamp in the district of Vaimastfer, and is visible from the hill near Kardis. The fish and birds are under the protection of Jutta, and there is no place in the country where birds congregate to such an extent, and birds of passage remain so long. Jutta is perhaps the same as Lindu (vol. ii. p. [147]). Near Heidelberg is a spring called the "Wolfsbrunnen," where a beautiful enchantress named Jutta, the priestess of Hertha, is said to have had an assignation with her lover; but he found she had been killed by a wolf, the messenger of the offended goddess. Whether there is any connection between the German and Esthonian Jutta I do not know.
[36] Or Endel, the son of Ilmarine. Blumberg writes "Wanemuinen" and "Ilmarinen" in his account of the legend, which nearly approach the Finnish forms of the names.
[37] Compare the story of the ["Treasure-Bringer,"] in a later section of the volume.
[38] Brandy is offered by a lover in Esthonia, and accepted by the girl if she favours him.
[39] Small stones are used for cleaning milk-cans.
[40] Jannsen remarks that her authority seems to have been limited to these, and also that she cannot have been the supreme Water-Goddess, whose husband is Ahti, the God of the Sea.