[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.