," says Grimm, "are distinguished by
their cunning and ferocity from the stupid, good-natured monsters of
Germany and Scandinavia." Soini, for example a synonym of Kullervo,
the here of the saddest episode of the Kalevala when only three days
old, tore his swaddling clothes to tatters. When sold to a forgeman of
Karelia, he was ordered to nurse an infant, but he dug out the eyes of
the child, killed it, and burned its cradle. Ordered to fence the
fields, he built a fence from earth to heaven, using entire pine-trees
for fencing materials, and interweaving their branches with venomous
serpents. Ordered to tend the herds in the woodlands, he changed the
cattle to wolves and bears, and drove them home to destroy his mistress
because she had baked a stone in the centre of his oat-loaf, causing
him to break his knife, the only keepsake of his people.

Regarding the heroes of the Kalevala, much discussion has arisen as to
their place in Finnish mythology. The Finns proper regard the chief
heroes of the Suomi epic, Wainamoinen, Ilmarinen, and Lemminkainen, as
descendants of the Celestial Virgin, Ilmatar, impregnated by the winds
when Ilma (air), Light, and Water were the only material existences.
In harmony with this conception we find in the Kalevala, a description
of the birth of Wainamoinen, or Vaino, as he is sometimes called in the
original, a word probably akin to the Magyar Ven, old. The Esthonians
regard these heroes as sons of the Great Spirit, begotten before the
earth was created, and dwelling with their Supreme Ruler in Jumala.

The poetry of a people with such an elaborate mythology and with such a
keen and appreciative sense of nature and of her various phenomena, was
certain, sooner or later, to attract the attention of scholars. And,
in fact, as early as the seventeenth century, we meet men of literary
tastes who tried to collect and interpret the various national songs of
the Finns. Among these were Palmskold and Peter Bang. They collected
portions of the national poetry, consisting chiefly of
wizard-incantations, and all kinds of pagan folk-lore. Gabriel
Maxenius, however, was the first to publish a work on Finnish national
poetry, which brought to light the beauties of the Kalevala. It
appeared in 1733, and bore the title: De Effectibus Naturalibus. The
book contains a quaint collection of Finnish poems in lyric forms,
chiefly incantations; but the author was entirely at a loss how to
account fo