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 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.