[97] Some of the commentators regard this book as a palladium on which the independence of Esthonia depended; and the thoughtlessness of the Kalevide in parting with the book which contained the wisdom of his father as a sacrilegious action which precipitated his ruin. [98] These are identified by the commentators with the Teutonic Knights of the Sword, who conquered Esthonia in the eleventh century. [99] Here we have a reminiscence of the Giallar horn of Heimdall, and of the horn of Roland (or Orlando). [100] Compare the much longer story in the 9th Runo of the _Kalevala_. [101] A similar adventure happened to the naturalist Macgillivray in the Solomon Islands during the voyage of the _Herald_. He turned round and shot the savage dead. [102] There is a curious variant relating how the Kalevide waded across Lake Peipus with a bridle in his hand to look for a horse, and the water threatened to rise above his boots, when he said, "Don't think to drown this man." Then the devil brought him first his daughter and then his son in the shape of horses; but they both broke down under him. Then the devil brought him his mother, in her usual shape of a white mare, and she galloped away with the hero, and he could not rein her in. Then a voice from heaven cried, "Godson, godson, strike your hand into the oak!" The hero seized a great oak-tree as they were passing, when it came away in his hand, roots and all. Then the mare rushed to Põrgu, and the voice again bade the hero strike his hand into the doorpost. He did so, and his hand was caught fast, and the mare galloped away to hell from between his legs, and left him hanging there. [103] The God of Death. [104] The guardian hero of every nation is looked for to return in a similar manner; even William Tell. [105] Löwe suggests that Kungla is meant, which appears not improbable. [106] This has been a common _motif_ in folk-tales from the time of Jephthah downwards; but the manner in which the different stories are worked out is very various.