[ [33] ] Peter, in the story of the Lucky Rouble, is also attended by three black dogs. The dogs of the sons of Kalev were named Irmi, Armi, and Mustukene; the last name means Blackie, not Throttler, as Reinthal translates it.
[ [34] ] In the Maha-Bharata Bhima is represented as carrying enormous loads, and in one passage Yudhishthira is searching for his brother in the Himalayas, when he comes to a place where slaughtered lions and tigers are lying about by thousands, which convinces him that he is on the right track.
[ [35] ] This passage would seem to indicate that the daughter of the king of Kungla was sometimes looked upon rather as a fairy than as a human princess.
[ [36] ] Visits to a father's grave for counsel are very common in the literature of Northern Europe.
[ [37] ] The story in the Kalevipoeg is very confused, but this maiden evidently corresponds to the lost sister of Kullervo ( Kalevala, Runo 35), whom he meets casually, and seduces. When they discover the truth, the girl throws herself into a torrent. In the Kalevipoeg, [Canto 7], the Kalevide and the maiden are actually spoken of as brother and sister. There are many versions of this story; in one of them (Neus, Ehstnische Volkslieder, pp. 5-8; Latham's Nationalities of Europe, i. p. 138), the maiden is represented as slaying her brother, who is called indifferently the son of Kalev or of Sulev, to the great satisfaction of her father and mother.
[ [38] ] In the Kalevala, Runo 15, Lemminkainen's mother collects together the fragments of his body from the River of Death with a long rake.
[ [39] ] This song and story (except for the incident of the man of copper) resembles that of the drowning of Aino in the Kalevala, Runo 4.
[ [40] ] It was a copper man who rose from the water to fell the great oak-tree ( Kalevala, Runo 2). Compare also the variant in [Canto 6] of the Kalevipoeg. We may also remember the copper men connected with the mountain of loadstone ( Thousand and One Nights, Third Calendar's Story).
[ [41] ] Literally a "house-hen;" one of those idiomatic terms of endearment which cannot be reproduced in another language.
[ [42] ] We find this great oak-tree over and over again in Finnish and Esthonian tales. Compare Kalevala, Runo 2, and Cantos [4], [5], [6], and [16] of the Kalevipoeg. Neus, Ehstnische Volkslieder, p. 47; Kreutzwald and Neus, Mythische und Magische Lieder, p. 8, &c. Could this oak have any connection, direct or indirect, with the ash Yggthrasil? or could the story have originated in some report or tradition of the banyan?