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 the feelings of the human heart, because they regarded love as an insufferable passion, or frenzy, that bordered on insanity, and incited in some mysterious manner by an evil enchanter.

Uni is the god of sleep, and is described as a kind-hearted and welcome deity. Untamo is the god of dreams, and is always spoken of as the personification of indolence. Munu tenderly looks after the welfare of the human eye. This deity, to say the least is an oculist of long and varied experience, in all probability often consulted in Finland because of the blinding snows and piercing winds of the north. Lemmas is a goddess in the mythology of the Finns who dresses the wounds of her faithful sufferers, and subdues their pains. Suonetar is another goddess of the human frame, and plays a curious and important part in the restoration to life of the reckless Lemminkainen, as described in the following runes. She busies herself in spinning veins, and in sewing up the wounded tissues of such deserving worshipers as need her surgical skill.

Other deities associated with the welfare of mankind are the Sinettaret and Kankahattaret, the goddesses respectively of dyeing and weaving. Matka-Teppo is their road-god, and busies himself in caring for horses that are over-worked, and in looking after the interests of weary travellers. Aarni is the guardian of hidden treasures. This important office is also filled by a hideous old deity named Mammelainen, whom Renwall, the Finnish lexicographer, describes as "femina maligna, matrix serpentis, divitiarum subterranearum custos," a malignant woman, the mother of the snake, and the guardian of subterranean treasures. From this conception it is evident that the idea of a kinship between serpents and hidden treasures frequently met with in the myths of the Hungarians, Germans, and Slavs, is not foreign to the Finns.

Nowhere are the inconsistencies of human theory and practice more curiously and forcibly shown than in the custom in vogue among the clans of Finland who are not believers in a future life, but, notwithstanding, perform such funereal ceremonies as the burying in the graves of the dead, knives, hatchets, spears, bows, and arrows, kettles, food, clothing, sledges and snow-shoes, thus bearing witness to their practical recognition of some form of life beyond the grave. The ancient Finns occasionally craved advice and assistance from the dead. Thus, as described in The Kalevala, when the hero of Wainola needed three words of master-magic wherewith to finish the boat in which he was to sail to win the mystic maiden of Sariola, he first looked in the brain of the white squirrel, then in the mouth of the white-swan when dying, but all in vain; then he journeyed to the kingdom of Tuoni, and failing there, he "struggled over the points of needles, over the blades of swords, over the edges of hatchets" to the grave of the ancient wisdom-bard, Antero Wipunen, where he "found the lost-words of the Master." In this legend of The Kalevala, exceedingly interesting, instructive, and curious, are found, apparently, the remote vestiges of ancient Masonry.

It would seem that the earliest beliefs of the Finns regarding the dead centred in this: that their spirits remained in their graves until after the complete disintegration of their bodies, over which Kalma, the god of the tombs, with his black and evil daughter, presided. After their spirits had been fully purified, they were then admitted to the Kingdom of Manala in the under world. Those journeying to Tuonela were required to voyage over nine seas, and over one river, the Finnish