[1] Here Cinderella's real name is Katrina; in Finnish she is sometimes called Kristina (see Miss Cox, _Cinderella_, p. 552), while in Slavonic tales she is called Marya, and in some German adaptations Aennchen. [2] When Väinämöinen cleared the forest, he left a birch-tree standing for the same purpose (_Kalevala_, Runo ii.). [3] A black dung-beetle (_Geotrupes_) is meant, not a cockroach. [4] This story is one of those which Löwe has passed over, and it is also omitted by Miss Cox. [5] Peeter. [6] Not a bad description of a conventional dragon. If these stories could be traced back to their original source, we should certainly find them to be founded on traditions of some of the great extinct Saurians. They are too explicit, and too discordant, to be founded only on rumours of the existence of crocodiles. [7] The word used means a little girl or a doll; Löwe translates it "doll," which seems to be incorrect in this place. [8] The God of Death. [9] Combings or cuttings of hair are never burned or allowed to be blown about in the air in Esthonia, but carefully buried; otherwise the owner would suffer from violent headache. [10] This word would have no apparent meaning as a proper name; but Löwe suggests that it might be a corruption of Virgilius, which, though not impossible, seems rather far fetched. [11] Compare vol. i. p. 176. [12] Their good faith and absence of envy is as conspicuous as in the case of the sons of Kalev (vol. i. p. 58). [13] When the five Pandavas, the heroes of the Maha-Bharata, were returning victorious from an expedition during which Arjuna had won the princess Draupadi in a contest with the bow, their mother, hearing them coming, but not knowing what had happened, cried out, "Share equally what you have brought." Upon which it was arranged that she should become the joint wife of the five brother princes. [14] The Esthonian term is peculiar. "Ox-knee people"—_i.e._, people as tall as an ox's knee. [15] Compare the _Kalevipoeg_, Cantos 13 and 14. [16] Compare Croker's Irish story of "Master and Man." [17] The Thunder-God. [18] This story has been already printed in English, (Jones and Kropf, _Folk-Tales of the Magyars_, pp. 326-328), but I was unwilling to omit it. [19] The constellation of the Great Bear is of course intended. [20] The dictionary gives no further explanation than "Name of a mythical personage." [21] According to Jannsen, the forest which once surrounded the river Vaskia, which flows through a village of the same name near Revel, was formerly sacred to a goddess named Vaskia. [22] Compare the _Kalevipoeg_, Canto 1. [23] Poestion, _Lappländische Märchen_, p. 122. Another Lapp version, almost identical with Homer's, is given by Latham, _Nationalities of Europe_, i. p. 237. [24] It must be said, to the credit of the Esthonian devils, that they only appear occasionally in the light of ogres. In many tales they are harmless, and sometimes amiable.