his son, Nyrikki, a tall and stately youth who is engaged in building
bridges over marshes and forest-streams, through which the herds must
pass on their way to the woodland-pastures. Nyrikki also busies
himself in blazing the rocks and the trees to guide the heroes to their
favorite hunting-grounds. Sima-suu (honey-mouth), one of the tiny
daughters of Tapio, by playing on her Sima-pilli (honey-flute), also
acts as guide to the deserving hunters.

Hiisi, the Finnish devil, bearing also the epithets, Juntas, Piru, and
Lempo, is the chief of the forest-demons, and is inconceivably wicked.
He was brought into the world consentaneously with Suoyatar, from whose
spittle, as sung in The Kalevala, he formed the serpent. This demon is
described as cruel, horrible, hideous, and bloodthirsty, and all the
most painful diseases and misfortunes that ever afflict mortals are
supposed to emanate from him. This demon, too, is thought by the
Finlanders to have a hand in all the evil done in the world.

Turning from the outer world to man, we find deities whose energies are
used only in the domain of human existence. "These deities," says
Castren, "have no dealings with the higher, spiritual nature of man.
All that they do concerns man solely as an object in nature. Wisdom
and law, virtue and justice, find in Finnish mythology no protector
among the gods, who trouble themselves only about the temporal wants of
humanity." The Love-goddess was Sukkamieli (stocking-lover).
"Stockings," says Castren gravely, "are soft and tender things, and the
goddess of love was so called because she interests herself in the
softest and tenderest feelings of the heart." This conception,
however, is as farfetched as it is modern. The Love-deity of the
ancient Finns was Lempo, the evil-demon. It is more reasonable
therefore to suppose that the Finns chose the son of Evil to look after