[51] There is a variant of this story (Pikne's Trumpet: Kreutzwald) in which Tühi himself steals the trumpet while Pikne is asleep. Pikne is afraid to apply for aid to the Old Father, for fear of being punished for losing it, but recovers it by an artifice similar to that employed in the present story. This is interesting as showing Pikne to be only a subordinate deity. Löwe considers the Thunderer's musical instrument to be a bagpipe.
[52] He does not call his father Vanaisa, which would identify him with the Supreme God, but uses another term, Vana taat.
[53] As Louhi, in the Kalevala, secures the magic mill, the Sampo.
[54] This story is probably connected with the Finnish and Esthonian legends of the theft of the sun and moon by sorcerers.
[55] Ilmarine or Ilmarinen is the Vulcan of the Finnish and Esthonian legends. He is represented in the Kalevala as a young and handsome hero, but deficient in courage. In Esthonian tales he generally appears as a demigod. In the Kalevala he plays a part second only to that of Väinämöinen himself, but fails in many of his undertakings; for though he is said to have forged the sky, he cannot confer speech or warmth on the bride of gold and silver whom he forges for himself after his first wife has been given to the wolves and bears by Kullervo; and when he forges a new sun and moon, after the old ones have been stolen by Louhi, they turn out miserable failures.
[56] One of Michael Scot's familiars was a devil of this kind, whom he got rid of ultimately by setting him to spin ropes of sea-sand.
[57] This disguise is often assumed by God in the stories of Eastern Europe, when he wishes to be incognito; nor is it always clear whether God or Christ is intended. I remember once reading a Lithuanian story in which God and St. Peter are represented as descending to earth disguised as beggars, for fear they might be recognised, to inquire into the wickedness of mankind before the Flood.
[58] The bath is a special place of resort for devils in Mohammedan folk-lore.
[59] The Manx story will occur to the reader. Compare also the story of the ["Courageous Barn-keeper"] in the following section of our work.
[60] Põrgulise is the actual word used here.