[72] Golden is often used in Finnish and Esthonian, as in many other languages, as a term of endearment. [73] The maidens were afterwards married to the relatives of the Kalevide, giants like himself, and are described as walking arm-in-arm with them, nothing being then said of any difference in their stature. [74] This reminds us of a well-known feudal custom, more honoured in the breach than in the observance, which also prevailed among the old kings of Scotland for several reigns. The second sister was ultimately married, not to the cup-bearer, but to the son of Olev. [75] A mythical blue bird, the daughter of Taara. Two songs respecting her will be found in another part of the book. Reinthal improperly translates the word "griffin." "Phœnix" or "Seemurgh" would have been a more appropriate rendering. [76] These bath-whisks, which are dried birch-twigs with the leaves left on, are often alluded to in the _Kalevala_. [77] Or Tühja. See _ante_, p. 84. [78] Compare Canto 10 of the _Kalevipoeg_, and the story of the Grateful Prince, as well as _ante_, p. 58 note. Sarvik seems to have belonged to the same family as the water-demon who was tricked by the Alevide in Canto 10. [79] Compare the similar scene in the story of "Slyboots," later in this volume. [80] This incident resembles an adventure attributed to Thor. In the legends of all countries, sorcerers or fugitives are represented as raising magic floods, either to sweep away their enemies or to baffle pursuit. There are three instances in this very canto. [81] This is the usual Esthonian euphemism for setting a house on fire. I understand that there is also some connection between red cocks and fire in Scottish folk-lore; and in Scandinavian mythology two of the three cocks which are to crow before Ragnarök are red. May they not have some connection with the fire of Surtur? [82] Here we have the great oak-tree mentioned in Cantos 5 and 6 reappearing in another connection. [83] The Flyer.