[36] Or Endel, the son of Ilmarine. Blumberg writes "Wanemuinen" and "Ilmarinen" in his account of the legend, which nearly approach the Finnish forms of the names. [37] Compare the story of the "Treasure-Bringer," in a later section of the volume. [38] Brandy is offered by a lover in Esthonia, and accepted by the girl if she favours him. [39] Small stones are used for cleaning milk-cans. [40] Jannsen remarks that her authority seems to have been limited to these, and also that she cannot have been the supreme Water-Goddess, whose husband is Ahti, the God of the Sea. [41] These long-lived, but mortal Elemental Powers seem to correspond to some classes of the Arabian Jinn, as for instance, the Diving Jinn in such tales as "Jullanar of the Sea" (_Thousand and One Nights_). They may also be compared with the Elemental Spirits of the Rosicrucians, who are long-lived, but likewise mortal. [42] These beings who dwell beneath the sea or lakes are often called "underground people" in Esthonian and Lappish stories. [43] In Canto xvi. of the _Kalevipoeg_, the spirits of the Northern Lights are described as carrying on mimic combats in the air. [44] Latham (_Nationalities of Europe_, i. p. 34) relates a very similar Lithuanian story of a Lauma or Nightmare. [45] Jannsen regards this master-smith as Ilmarine. [46] The hat reminds us of the doll in the story of the Tontla Wood. In the original the stranger is simply called "Köwer." Jannsen interprets the name to mean "Köwer-silm" (Crooked-eye), and thinks the stranger might have been Tapio himself. But it appears to me from the whole context that he was simply the indwelling spirit of one particular crooked birch-tree, whom we find at the beginning of the story wandering at a distance from home. [47] Finland itself means Fenland, and is only a translation of the native name Suomi. [48] God is frequently called Vanaisa, the Old Father, just as the Devil is frequently called Vanapois, the Old Boy. [49] In the neighbourhood of Dorpat.