Chapter III: Part 3

_We, whose names are underwritten, do testify that we were called by the Reverend and Learned_ M. Olaus _our Pastor of the Church of_ Uma, _to be present at the examination of the Laplandish Youth frequenting the School of_ Lyksa _in the Province of_ Uma; _we also testify that we did hear them examined by their Rector our aforesaid Pastor. First, they altogether sang the Psalms of_ David _translated into the Swedish language, as they are now used in the Church: next they all, and singular repeted the_ Primer, _containing not only the Elements of Speech, but the Lords Praier, ten Commandments, Apostles Creed, the words used in administring the Sacraments of Baptism, and the Lords Supper; also the Graces before and after meat, together with the Morning and Evening Praiers. This Book they all read according to the manner prescribed in other Schools, and the more ingenious of them did distinctly and without hesitation repete the little Catechism made by_ Luther: _Besides this, they read the Gospels for Sundaies and Holy-daies as they are published in the Swedish tongue, this was the task of all the Scholars. Only 8 of them being of slower parts, did nevertheless emulate the more ingenious according to their abilities. Now they all begin to learn the Fundamentals in the Laplandish Idiom, that they may instruct their Country-men in their own mother tongue. This school exercise and the fruit arising from thence as it exceeded our expectation, to see the illiterate Youth in a short time by the blessing of God, learn the Principles of our salvation, which better Scholars have bin much longer in attaining to, so ought we to give singular thanks to Gods who hath made their endevors so successful. Nor must we omit the deserved Commendation of those pious men, who by their bountiful largesses founded and endowed the School, and at this time maintain it; altho for the reward of their piety must expect the blessing of God, according as he hath promised. Witness our hands and seals. Dated in the place aforesaid_ Ann. 1634. Jacobus Andreæ Buræus. Petrus Jonæ. Andreas Hacquini. Jacobus Nicolai. Olaus Olai.

From this testimony it appears that the School was frequented by no small number of the Laplandish Youth, also that they were not wholly unfit for the study of learning and Religion; making it their chief care to learn those things which are especially necessary to the improving of a Christian life. Last of all, the readiness of the _Laplanders_ to send their children to School: so that now there appears another face of Religion in _Lapland_ then what there was in former ages, because the Kings have taken greater care in providing for Churches, Schools, Books, Ministers, and School-masters. The Priests in like manner are more careful, being now for the most part _Laplanders_, or skilful in that tongue, whereof there is in _Lapponia Umensis_ one, in _Lapponia Pithensis_ 3, in _Lapponia Luhlensis_ one, whose trouble is the greater, because the Country is large and the inhabitants dispersed.

In _Lapponia Tornensis_ and _Kiemensis_ they have both Laplandish and Swedish Priests, who once a year at their public Fairs in February visit the Country, baptising their children, and preaching to them in the _Finnish_ language, which they seem to understand. For their reward they have one third part of the Rain-dears, which the _Laplanders_ are bound to pay to the Crown: and whereas every _Laplander_ was obliged to pay for a tax either two pair of shoes, or a white Fox, or a pound of Pike, this is now equally divided between the King and the Priest; which makes not only the Priests more chearful in doing their duty, but the People also more diligent in their performances. Hence it is that they pay their Ministers so much honor and respect, saluting them at their first coming with bowing their head, giving them in token of Reverence the title of _Herrai_, i.e. _Sir_, conducting them upon their Rain-dears to their Cottages, adorned with birch bows, covered with their furrs, and shewing them all the civility they have. Upon a table or rather a plank laid upon the ground they set them meat, which is usually fish, or flesh of Rain-dear dried together with the tongue and marrow. They use neither Salt, Bread nor Wine, all which the Priests are forc’t to bring with them, the _Laplanders_ drinking only Water, because the extremity of the cold spoils their Beer. They are careful in observing Sundaies, refraining both themselves and their Cattel from all work on that day, and somtimes on the day before; nay some there are who refuse to milk their Raindears on Sundaies. While the Sermon is preaching they attend diligently; and in singing of Psalms they are so zealous that they strive who shall sing best. They very much reverence and frequent the Sacraments, especially that of Baptism which they never defer; but the women themselves within eight or fourteen daies after their delivery do often bring their children thro long and tedious waies to the Priest. They likewise pay much reverence to the Lords Supper, and to the ceremonies of Confession and Absolution, which are alwaies used before that Sacrament, which they now are really partakers of, whereas in the times of Popery they received it without any solemn consecration. Neither do they neglect the other parts of Christian Piety. They most religiously abstain from swearing, cursing and blasphemy: they are very charitable to the poor, and just, insomuch that there are scarce any robberies ever heard of in the Country. Their mutual conversation is very courteous, especially among persons of the same Country or family, often visiting and discoursing with one another. This they learn from the precepts of Christianity, which requiring them not only to regulate their Faith, but their lives, teaches that tho there be three Persons, the Father, Son, and holy Ghost, yet they are but one God. And as by the help of Christianity they learn the rule of true piety, so do they utterly abhor all their ancient superstition. They pull down all their drums, and burn and demolish all their Images of wood and stone. A memorable example hereof is mentioned by _Johannes Tornæus_ in this manner. A certain _Laplander_, just, pious, and wealthy, named _Petrus Peiwie_ dwelling in _Peldojærf_, at a Village of _Lappmarkia Tornensis_, with all his family worshipped the Idol _Seita_: it happened upon a certain time that his Rain-dears died in great numbers; whereupon he implored the assistance of his _Seita_. But he praied in vain, for his Rain-dears died still. At length with his whole family and good store of dry wood, he took a journy to the place where _Seita_ stood: round about the Idoll he strewed green bows of Firr, and offered sacrifice to him, the skins, horns, and skulls of Rain-dears; at last he prostrates himself with his whole family before the Idol, beseeching him that he would by some sign testify unto him, that he was the true God. But after a whole days praiers and devotions finding no sign given, he sets fire to the combustible wood, and burns down the Idol of the Town. When his offended neighbours sought to kill him, he asked them why they would not permit the God to revenge himself for the affront. But _Peiwie_ became so constant an adherent to the Christian Religion, that when others threatned with their charms to mischief him, he on the contrary repeated the Lords Prayer, and the Apostles Creed. He burnt all the _Seitas_ he could meet with, and at length sent his eldest Son _Wuollaba_ to _Enorreby_ to do the like there; for which he was forc’t to fly into _Norway_ to avoid the _Inarenses_, who lay in wait for him. There was also one _Clement_, a _Lappo-Jenabiensis_ whose Mother being grievously sick, he sought remedy from the Drum, but his Mother died notwithstanding; whereupon he cut his Drum in pieces, alledging that he saw no use of it.

Hitherto we have seen the Christian Religion much better received and improved by the _Laplanders_, and applied to their daily conversation, then what it was in ancient times. And from hence we may collect the care of those who by their authority, counsell or ministery did promote it; yet cannot we triumph over Pagan impiety wholly rooted out; as shall appear by the following Chapter.

CHAP. IX.

_Of some remains of Paganism in_ Lapland _at this time._

By the present State of Religion in _Lapland_, it cannot be doubted but all possible means were used by their pious Kings and Priests, for the extirpating of superstition and its evil consequences: nevertheless there remain some reliques thereof to employ their farther care and endeavour, many gross errours prevailing among them, which renders the reality of their conversion suspicious, as if they were still in love with the erroneous opinions of their Ancestors, especially some of the _Norwegian Laplanders_, whose Idolatry sufficiently demonstrates that all their pretences to Christianity are but fictitious. But tho it were impiety to believe this of all, since experience shews us the contrary; yet it cannot be denied, but that many of them profess Christianity rather out of dissimulation then any real affection. One chief reason why they so stifly adhere to their superstition and impiety, proceeds from the miscarriage of their Priests, who either take no care of instructing the People, or vilify their doctrine by the sordidness of their lives; whilst under a pretence of propagating the Gospell, they endeavor only to advance their own revennues. This the _Laplanders_, before none of the richest, could not bare; to see themselves opprest and disabled by the exactions of the Priests. The truth of this _Olaus Magnus_ strives to confute, calling it an impious and false assertion, but he brings nothing to prove the truth of what he saies, nor answers _Ziegler_, by telling a fair story, of the industry and liberality of some in the Southern parts: and particularly that his brother _Joannes_ came to the utmost border of _Jemptia_, and gave a large Alms to the poor people there, and at his own great charge set up a Salt-work. A farther cause of the little improvement of Christianity, is the vastness of the Country, some of the Inhabitants living above 200 miles from the Christian Churches. But tho this cause is now in some degree removed by having Churches more frequently, yet that inconvenience still remains; because they are yet very far distant, particularly in _Lapponia Luhlensis_, as we have already mentioned. There are other causes of this unhappy effect, which more particularly reflect upon the Natives. As their strong inclination to superstition, which hath bin formerly mentioned, and the occasions thereof intimated. To this we may add the high estimation they have of their Predecessors, whom they think more wise then to have bin ignorant of what God they ought to adore, or the manner of his worship: wherefore out of reverence to them they will not recede from their opinions, least they should seem to reprove them of ignorance or impiety. Lastly, this happens upon the account of inveterate Custom, which at all times is hardly forgot, especially where it prevails as a Law. This is it that darkens their understanding, and renders it incapable of discerning between true and false. For these and some other reasons there remain severall tracks of Superstition and Idolatry, w^{ch} require no small time to be wore out; as we see in severall of the meaner sort, nor only in _Swedland_, but in _Germany_, _France_, and other Countries, where there is found much of the old superstition, tho in other things they are orthodox enough.

Amongst the _Laplanders_ these opinions may be reduced to two heads, for they are superstitious and paganish, or Magical and Diabolical. Of the first sort some of their superstitions are only vain and fabulous, others very impious and heathenish. As first of all their distinctions between white and black daies. Of the later sort they account the Feasts of _S. Katharine_ and _S. Mark_, whom they call _Cantepaive_, and _S. Clement_, upon which daies they abstain from all business, and chiefly from hunting. And of this they give two reasons; first, because they say if they should hunt on any of those daies, their bows and arrows would be broken, and they should forfeit their good success in that sport all the year. In like manner they esteem the first day of Christmas to be unlucky, insomuch that Masters of families go not out of their Cottages, not so much as to Church, but send their Children and Servants, for fear of I know not what spirits and dæmons, which they suppose to wander about the air in great Companies upon that day; and that they must first be appeased by certain Sacrifices, which we shall mention hereafter. This superstition, I suppose, sprang from a misinterpretation of the story which they heard from their Priest, how a great host of Angels came down from Heaven upon our Saviours Nativity, and frighted the Shepheards. They are likewise great observers of Omens, and amongst others they guess at the success of the day from the first beast they meet in the morning. They forbid the woman to go out of that door thro which the man went a hunting, as thinking the way would be improsperous if a woman trod the same steps.

And herein they are only superstitious but in what follows, they are impious and heathenish. As first they go to Church not out of any devotion, but compulsion. Next they stick at several Principles of the Christian Religion, especially the resurrection of the dead, the union of the body and soul, and the immortality of the soul. For they fancy to themselves that men and beasts go the same way; and will not be perswaded that there is any life after this. Whereupon one _Georgius_, a Laplandish Priest, desired upon his death bed that he might be buried amongst the _Laplanders_, that at the last day when he should rise together with them, they might find his doctrine of the resurrection true. Notwithstanding they believe that something of a man remains after he is dead, but they know not what it is; which was the very opinion of the Heathens, who therefore feign’d their Manes to be somewhat that did remain after their death. A third impiety they are guilty of, is joining their own feign’d gods with God and Christ, and paying them equall reverence and worship, as if God and the Devil had made an agreement together to share their devotions between them.

Those of _Lapponia Pithensis_ and _Luhlensis_ have their greater and lesser Gods; the greater to whom they pay especial worship are, _Thor_, _Storjunkaren_, and the _Sun_. _Damianus à Goes_ writes that they worship the Fire and Statues of stone: but those Statues are only the Images of _Storjunkaren_, and the Fire is only an embleme of the Sun; for that they worshipped Fire it self for a God, is very false, as appears from _Tornæus_, who made particular enquiry into that thing. The same may be said of _Peucer_, who taking his mistake from the wooden Image of _Thor_, reports that they worship wood. So that there are only three, and that among the _Pithenses_ and _Luhlenses_; for the _Tornenses_ and _Kiemenses_ knew nothing of them, but in their stead under one common name worshipped a Deity, whom they called _Seita_, whereof every family and almost every person had one. Nevertheless there was one chief Idoll to which all the neighbourhood paid devotion. But tho this word _Seita_ denotes any God among the _Laplanders_, yet may we suppose that under that name, especially as it signifies the publick Idoll, they worshipped the same, which the _Luhlenses_ call _Tiermes_, or _Aijeke_ (i. e.) thunderer, or father, by others named _Thor_. And by the private Idols they mean’t him, who by the _Luhlenses_ is called _Storjunkare_, making the difference to consist not in the Gods but their names. The _Tornenses_ rather using a generall appellation, and calling them all _Seitas_, whereas the _Luhlenses_ call the greater _Termes_ or _Aijeke_, and the lesser _Storjunkar_. And if one attend to their manner of worshipping these Gods, they will appear to be the same. Besides these greater, the _Pithenses_, _Luhlenses_, and their neighbours have some inferior Gods, as the _Tornenses_ likewise have, tho they worship them all under one name, excepting only that which they call _Wiru Accha_, signifying a _Livonian_ old woman, which _Olaus Petr._ with some alteration calls _Viresaka_. This was only the bare trunk of a tree, and is now wholly rotten. But who the inferior Gods were, or to what end they were worshipped, there is no mention made; but we may guess from what we find observable among the other _Laplanders_. First under that name they worshipped the ghosts of departed persons, but especially of their kindred, for they thought there was some divinity in them, and that they were able to do harm: just such as the _Romans_ fancied their Manes to be; therefore it was that they offered Sacrifice to them, of which more hereafter. Besides these Manes they worship other Spectres and Demons, which they say wander about Rocks, Woods, Rivers and Lakes, such as the _Romans_ describe their _Fauni_, _Sylvani_, and _Tritons_ to be. The third sort dreaded by them are _Genii_, whether good or bad, which they suppose to fly in the air about Christmas, as we intimated before; these they call _Juhlii_ from the word _Juhl_, denoting at present the Nativity of Christ; but formerly the new year. And these are the Gods which the _Laplanders_ jointly adore with God and our Saviour; of which we shall now speak particularly, and of their respective worship.

CHAP. X.

_Of the heathenish Gods of the_ Laplanders, _and their manner of worship at this day._

We have shewed in the foregoing Chapter that there were three principal Gods worshipped by the _Laplanders_; the first is _Thor_, signifying thunder, in the Swedish Dialect called _Thordoen_, by the _Laplanders_ themselves _Tiermes_, that is any thing that makes a noise, agreeing very well with the notion the _Romans_ had of _Jupiter_ the thunderer, and the God _Taramis_, which I have treated of in the History of _Upsal_. This _Tiermes_ or thunder they think by a special virtue in the Sky to be alive; intimating thereby that power from whence thunder proceeds, or the thundring God, wherefore he is by them called _Aijeke_, which signifies _grand_, or _great-grand-Father_, as the _Romans_ saluted their father _Jupiter_; and the _Swedes_ their _Gubba_. This _Aijeke_ when he thunders is by the _Laplanders_ call’d _Tiermes_, by the _Scythians_, _Tarami_, and by the _Swedes_, _Tor_ or _Toron_. This _Tiermes_ or _Aijeke_ the _Laplanders_ suppose to have power over the life and death, health and sickness of man: and also over the hurtfull Demons who frequent Rocks and Mountains, whom he often chastises, and sometimes destroies with his lightning, as the _Latins_ fanci’d their _Jupiter_ to do, for which end they give him a bow in his hand to shoot the Demons with, which they call _Aijeke dauge_: also they give him a mallet, which they call _Aijeke Wetschera_, to dash out the brains of the said evil spirits. Wherefore because the _Laplanders_ expect so many blessings from their _Tiermes_, and believe he bestows life on them, and preserves their health, and that they cannot die unless it be his plesure, and drives away the Demons, which are prejudicial to their hunting, fowling, and fishing, and never hurts them but when their offences deserve it: therefore he is to be worshipped in the first place. The next of the principal Gods is _Storjunkare_, which tho it be a _Norwegian_ word, _Junkare_ in that language signifying the Governor of a Province, yet is it used by the _Laplanders_ now; tho perhaps it was not in use till some of them became subjects to _Norway_. Certain it is, that this is not the only name of that God, for he is also called _Stourra Passe_ (i.e.) _Great Saint_, as appears by a Hymn which is sung at his Sacrifices. His name they reverence very much, and pay him frequenter, if not greater devotion then other Gods, for they suppose him to be their _Tiermes_ his Lieutenant, and as it were Royal Prefect, adding _Stœre_, which signifys _greater_ for distinction sake. Now they worship _Storejunkar_, because they think that they receive all their blessings thro his hands, and that all beasts and Cattel, are subject to his will, and that he governs them as _Tiermes_ doth men and spirits; wherefore he can give them to whom he will, and none can receive them without his pleasure. These beasts therefore supplying the _Laplanders_ with meat and clothes, it may easily be imagined how necessary they held it to worship _Storjunkare_. And these are the two peculiar Gods of the _Laplanders_, whereof one hath the dominion over men, the other over beasts; one bestows life, the other all things required to the sustaining of it. _Tornæus_ saies they report of him that he hath often appeared to Fowlers or Fishers in the shape of a tall personable man, habited like a Nobleman, with a Gun in his hand, and his feet like those of a bird. As often as he appears standing on the shore, or in the ship by them, they say he makes their fishing successful, and kills birds that happen to fly by with his Gun, which he bestows upon those that are present. It is reported that a _Laplander_ being to guide one of the Kings Lieutenant, when he came over against a mountain where _Storejunkar_ was supposed to dwell, he stood still, and setting the helve of his Ax down upon the Ice, turned it round, professing that he did it in honor of their munificent God, who dwelt there. And tho there is mention made but of one mountain where the _Laplander_ performed this ceremony, yet we may suppose he would have don it oftner, if there had happened to be more hills in the way. But perhaps this distinction of name is used by the _Laplanders_ which border upon _Norway_, especially in _Lulalapland_, from his habit and clothing; and because he used to appear in another dress to them of _Lapponia Kiemensis_ and _Tornensis_, therefore they did not worship him under that name, but by the common appellation of _Seita_, from whom they believed that they receive the benefits of hunting, fishing, and fowling.

I come now to the _Sun_, their third God, which is common to them with all other Pagans, him they call _Baiwe_, and worship him chiefly for his light and heat: also because they believe him to be the Author of Generation, and that all things are made by his means, especially their Rain-dears, of whom and their young they think he hath a particular care to cherish them by his heat, and bring them suddenly to strength and maturity. And being they live in a cold Country where their native heat is diminish’d, and often wholly extinguish’d, being they have nothing to sustain themselves with but the flesh of Rain-dear, they think it very fit to pay the Sun very great honors, who is the Author of so great blessings to them, and who at his return restores them that light which they lost by his departure, and that not for a day or two, but for several weeks, which being pai’d, the new day seems more welcom to them, by reason of long absence.

To every one of these principal Gods they pay a several sort of worship; which consists first in the diversity of places dedicated to their service, next in the diversity of images erected to them in these places; lastly, in the diversity of Sacrifices which they offer to them. The place where they worship their _Thor_ or _Tiermes_ is a piece of ground set apart for this superstition, on the backside of their Huts, above a bows shoot off; there upon boards set together like a table they place their images. This table serves them instead of an Altar, which they surround with bows of birch and pine; with the same bows also they strew the way from their Huts to the Altar: and as the table serves them for an Altar, so do the bows for a Temple. The same account, only omitting the table, doth _Tornæus_ give of the _Tornenses_ and _Kiemenses_ worshipping of _Seita_, so that they may seem to be one and the same God: unless his description should be appli’d to _Storjunkar_ rather, because he mentions Lakes to be the place of his worship; which was proper to _Storjunkar_, as shall be shewn. But I suppose the _Seitas_ were worshipped in other places as well as Lakes, and so they signifi’d both Gods under one name, and that _Tornæus_ was not so curious as to distinguish between them. In the same place where they worshipp’d _Tiermes_ they worshipp’d the Sun also, and upon the same table too, which makes me suspect that they were but one God; whom they called _Tiermes_, when they invok’d him in the behalf of their lives, healths, or preservation from Demons, and _Baiwe_ when they beg’d of him light or warmth, or any thing that might fortify them against the cold. But the place where _Storjunkar_ was worshipped, was upon some peculiar mountains, and on the banks of Lakes: for almost every family hath its particular rocks and hills appointed for this business. Some of these rocks are so high and craggy that they are impassable to any but _Storjunkar_. But it must not be supposed he lives only in rocks and cliffes of mountains, but also on the shores of Lakes and banks of Rivers, for there also he is peculiarly worshipped, because the _Laplanders_ have observed the same apparitions in these places, that they usually do upon rocks and hills, namely _Storjunkar_ habited and armed according to the description already given, by which his presence they think he testifies his great love for those places, which therefore they have in great veneration, and call them _Passewara_, i. e. _Sacred mountains_, or rocks belonging to _Storjunkar_, supposing they cannot pay their devotion to him in any place better; or be surer of finding him, then where he himself appears. To these places they allot their certain bounds and confines, that all people may know how far the sanctified ground reaches, and avoid those evils, which otherwise _Storejunkar_ would certainly inflict upon them for violating his holy place. Now since every family, that is given to this superstition hath its peculiar place of worship, it is manifest that there is good store of them throughout _Lapland_. _Sam. Rheen_ reckons up thirty of them in the Province of _Luhla_.

The first by the River _Waikijaur_, about 1/2 a mile from the Laplandish Church called _Jochmochs_.

The second by the hill _Piednackwari_ about 1/2 a mile farther from the said Church.

The third in an Island of the River _Porkijaur_, a mile and half off the River.

The fourth on the top of a very high hill, which they call _Ackiakikwari_, i. e. Fathers or _Thors_ hill, 5 miles beyond _Jochmoch_, near _Porkijaur_.

The 5 near the Lake _Skalkatræsk_, 8 miles from the aforesaid place.

The 6 at a Cataract of _Muskoummokke_, 11 miles off.

The 7 on the top of an high hill _Skierphi_.

The 8 on the top of the hill _Tiackeli_.

The 9 at the hill _Haoraoaos_.

The 10 at the top of a high hill _Cafla_, near a little Lake called _Salbut_.

The 11 on a hill half a mile from _Wallawari_.

The 12 on the top of a prodigious hill called _Darrawaori_, 2 miles from the aforesaid place.

The 13 near _Kiedkiewari_. The 14 at a place called _Nobbel_, near a Lake by _Wirrijaur_.

The 15 at the Lake _Kaskajaur_.

The 16 at the hill _Enudda_ towards _Norway_.

The 17 at the hill _Rarto_, near the same place.

The 18 in an Island of the Lake _Luhlatræsk_ called _Hiertshulos_.

The 19 on a high mountain towards _Norway_ called _Skipoiwe_.

The 20 at the Lake _Saiivo_.

The 21 at _Ollapassi_, a bay of the Lake _Stoor Luhlatræsk_.

The 22 at the Lake _Lugga_.

The 23 on the hill _Kierkowari_.

The 24 on the hill _Kautom Jaurlis_.

The 25 at the Cataract _Sao_.

The 26 on the top of a high hill called _Kaiszikiæ_.

The 27 at the Lake _Zyggtræsk_.

The 28 at the hill _Piouki_.

The 29 in an Island of the Lake _Waikejaur_ called _Lusbyshulos_.

The 30 in a mountain near the River _Juleo_ called _Warieluth_.

Neither are these all the places in the Country that are dedicated to this use, but there are several others which the Idolatrous People endeavour to concele, that they may avoid the suspicion of this impiety and their deserved punishment. But in other parts of _Lapland_ the number is far greater as may be easily understood; and therefore I shall not tire the Reader with a recitall of them. For all these places they have a high esteem, whether dedicated to _Thor_, the _Sun_, or _Storjunkar_, so that they exclude all women from them, not permitting them so much as to go behind the house where _Thor_ is worshipped, and prohibiting all marriageble women to come near the borders of _Storjunkars_ consecrated hills: and the reason is because they think that Sex, especially at that age, not pure enough for those devotions, but not knowing who are pure and who are not, to prevent all danger they prohibite the whole Sex, who if they transgress herein, they must expect many misfortunes to befall them, and perhaps death it self.

I come now to the Images of their Gods, for with these they used to honour them. _Thors_ image, was alwaies made of wood, wherefore he is called by them _Muora Jubmel_, i. e. the Wooden God. And because in _Lapponia Tornensis_, as well as in other places they make their Gods of wood, it is very probable that they worship _Tiermes_, tho they call him _Seita_. Of this wood, which is alwaies Birch, they make so many Idols as they have Sacrifices, and when they have done they keep them in a cave by some hill side. The shape of them is very rude, only at the top they are made to represent a mans head, according to the description of _Matthias Steuchius_, which he relates from his Father, who was Superintendent of _Hernosandensis_, and had the oversight of all things relating to Piety and Religion in most parts of _Lapland_. Of the root of the tree they make the head, and of the trunk the body of the image: for those Birches which grow in Fenny grounds have usually their roots growing round, and from them there shoot out other little roots, so that it is easily fitted to the shape of a mans head. Now to manifest this to be _Thor_, they put a hammer into his right hand, which is as it were his ensign by which he is known. Into his head they drive a nail of Iron or Steel, and a small piece of flint to strike fire with, if he hath a mind to it. Tho I rather suppose it was first used to be an emblem of fire, which together with the Sun they worshipped in _Thor_, whose Image is here delineated.

But tho they usually make them in this shape, yet there are some, especially in _Lapponia Tornensis_, who worship a meer stump. They have no Image of the Sun, either because he is conspicuous enough of himself, or because in the mystery of their Religion he is the same with _Thor_: but _Storjunkar_ is represented with a stone, as is clearly proved by several writers, and easily deduced from others. The form of this stone (if we will believe _Olaus Petri Neuren._) was like a Bird, _Samuel Rheen_ saies it somtimes represents a man, and somtimes som other creature. The truth is its shape is so rude, that they may sooner fancy it like somthing themselves, then perswade other People that it is so. In the mean time their fancy is so strong, that they really believe it represents their _Storjunkar_, and worship it accordingly. Neither do they use any art in polishing it, but take it as they find it upon the banks of Lakes and Rivers. In this shape therefore they worship it, not as tho it were so made by chance, but by the immediate will and procurement of their god _Storjunkar_, that it might be sacred to him. Thus they erect it as his image, and call it _Kied Kie Jubmal_ i. e. the stone God. The rudeness of these Images gave _Tornæus_ occasion to deny that they had any shape at all, only made rough and hollow by the falling of water upon them, tho their hallowness without doubt occasioned the _Laplanders_ fancy of their likeness to something: but he confesses that in an Island made by a Cataract of the River _Tornatræsk_ called _Darra_, there are found _Seitæ_, just in the shape of a man, one of them very tall, and hard by 4 others something lower, with a kind of Cap on their heads. But because the passage into the Island is dangerous by reason of the Cataract, the _Laplanders_ are forc’t to desist from going to that place, so that it is impossible now to know how those stones are worshipped, or how they came there. These stones are not set up by themselves, but lie 3 or 4 together, according as they find them; the first of which they honor with the title of _Storjunkar_, the second they call _Acte_, or _Storjunkars_ wife; the third his Son or Daughter, and the rest his Servants. And this they do because they would not have their _Storjunkar_, who is _Thors_ Viceroy, in a worse condition then other Roial Prefects, whom they usually see thus accompanied by their Wives and Children, and Attendants. His representation is as follows

I come now to their Sacrifices and other Ceremonies used to their Gods. First it is observable that they are performed only by men, all women being excluded; they esteeming it as great a crime for a woman to offer Sacrifice as to frequent the consecrated places. They never offer Sacrifice till they have enquired of their God whether he will accept it or no. This they do with a certain instrument which they call _Kannus_, not unlike the old fashioned Drums, from whence they are usually called Laplandish Drums, and shall be exactly described hereafter. This Drum being beaten, and some Songs sung, they bring the designed Sacrifice to _Thor_, who if he signifies by a ring in the Drum that the Sacrifice is pleasing to him, they fall presently to work: otherwise they carry it to the Sun, and so to _Storjunkar_, till one of them will accept of it. The manner of it is thus. They pull off some of the hair at the bottom of the beasts neck, and bind it to a ring which is fastned to the Drum, then one of them beats the Drum, and all the rest sing these words, _What sayst thou ô Great and Sacred God, dost thou accept this Sacrifice, which we design to offer unto thee?_ And while they chant these words, they repete the name of the mountain where they are: then if the ring rests on that part of the Drum where the God is pictured, they take it for granted that the God is pleased, and so proceed to the Ceremony; or else they carry the Sacrifice to _Thor_, and use the like form of words, _Father God will you have my Sacrifice_. _Peucer_ either thro false intelligence, or misapprehension, relates this business somthing differently, they have (saies he) a brasen Drum whereon they paint several sorts of Beasts, Birds, and Fishes, such as they can easily procure: bolt upright upon this Drum they fix an iron pearch, upon which stands a brasen Frog, which at the beating of the Drum falls down upon some of the pictures, and that creature whose picture the Frog touches, they sacrifice. Their usuall sacrifices are Rain-dears, tho sometimes they use other creatures, as Dogs, Cats, Lambs and Hens, which they fetch out of _Norway_. The 3^d thing observable is that they offer their Sacrifices usually in the Autumn, because, I suppose, the Winter and night being at hand they think they have more need of their Gods assistance, which may probably be the reason too why every year about that time they make a new image for _Thor_, which is alwaies don 14 daies before Michaelmas. And thus they consecrate it, first they sacrifice the Rain-dear, then taking out his bones they anoint the Idol with the blood and fat, and bury the flesh and bones under ground. Besides this Idol they erect one to him every time they sacrifice, and then they place them all one by another upon a table behind their Hut. First when the God hath approved of the Sacrifice, which is usually a Buck to _Thor_, they bind it behind the house, then with a sharp knife they run him thro the heart, and gather the heart-blood, wherewith they anoint the Idol, into a vessell. After that having placed the images right, and adorned the table, they approach reverently to it, anoint the head and back all over with the blood, but on his breast they only draw several Crosses. Behind him they place the skull, feet, and horns of the sacrificed Dear; before him they place a Coffer made of the bark of Birch, into which they put a bit of every member of the Rain-dear, with some of the fat, and the rest of the flesh they convert to their private uses. This is the manner of the _Laplanders_ sacrificing to _Thor_. But when they offer Sacrifice to _Storjunkar_, which is likewise a male Dear, then first they run a red thred thro his right ear, and bind him, and sacrifice him in the place they did that to _Thor_; preserving the blood likewise in a vessel. Then he who performs the Ceremony takes the horns and the bones of the head and neck, with the feet and hoofs, and carries them to the mountain of that _Storjunkar_, for whom the Sacrifice was designed. When he comes near the sacred Stone, he reverently uncovers his head, and bows his body, paying all the ceremonies of respect and honor. Then he anoints the Stone with the fat and blood, and places the horns behind it. Unto the right horn they ty the Rain-dears yard, and to the left some red thred wrought upon tin with a little piece of silver. The same rites that are observed to _Storjunkar_ are also used to _Seita_, to whom the _Laplanders_ usually sacrifice upon Holydaies, or after some loss or misfortune. Then making their Praiers and Devotions to the Idol in their best clothes, they offer him all manner of oblations, and the choisest parts of the Rain-dear, as the flesh, fat, skin, bones, horns, and hoofs, whereof there are great heaps to be seen at this day where _Seita_ was worshipped. The horns are found placed one above another, in the fashion of a fence to the God, which is therefore by the _Laplanders_ called _Tiorfwigardi_, that is a Court fenced with horns, which are sometimes above a thousand in number. Before these horns they used to hang a garland made of Birch tree, stuck about with bits of flesh cut from every member of the sacrifice. This I suppose first caused the mistake of those who reported that the _Laplanders_ worshipped the horns of Rain-dears. All the flesh that remains of the sacrifice the _Laplanders_ spend in their houses: and this is the ordinary way of sacrificing to _Storjunkar_. Two other methods there are but less used; one when they bring the sacrifice alive to the hill where the Idol is placed: another when they would do so, but cannot climb the hill where _Storjunkar_ is by reason of its steepness. For the first they kill the sacrifice hard by the Idol, and when they have performed the usual ceremonies, they presently boil the flesh in the place, especially that about the head and neck, and invite their friends to the eating of it. This they call _Storjunkars_ Feast, and when they have done they leave the skin behind them. This is not used in all _Storjunkars_ hills, but only in some peculiar place where he hath manifested to them that he will be worshipped so. The other way of sacrificing is when the hill is so craggy that they cannot ascend it with their sacrifice, then they throw up a stone to the top of the mountain, which they dip in the blood and go away, as having paid their devotion. But as (besides the sacrifice) they once a year honour _Thor_ with a new Image; so do they _Storjunkar_ with fresh bowes twice every year. The first time in Summer with birch and grass; next in Winter with pine. The same also _Tornæus_ reports of the _Seitas_. Then it is they seek whether their God be favorable and propitious to them or no: for when they go to strow the bows and grass under him, if the stone proves light, they hope he will be kind; but if it be something heavier then ordinary, they suspect he is angry with them, and immediatly to reconcile him they devote some oblations to him. And thus are _Peucerus_ his words to be understood, when the _Laplanders_ (says he) go a hunting or fishing, or upon any other enterprise, they try their success by the weight of their God, who if he is easily moved, they take it for granted that he approves of their design; if hardly, then he dislikes it: but if he be unmoveable then they suppose him offended with them. This is not to be understood of all their affairs, but only when they lay fresh straw under him, for at other times they enquire his plesure with a drum, of which I have already spoken.

It remains now that we treat of the sacrifices used to the Sun, these are young Rain-dears, and those not bucks but does: the rites are most of them the same with those already mentioned; only instead of a red string thro the right ear of _Storjunkars_ sacrifice, they run a white one thro the Suns; then they make a garland, not of birch, but willow, about as big as the hoop of an Hogshead. This they place upon a table behind the Hut where they sacrifice to _Thor_, not upon the same table, but one like it. And this sacrifice differs from the other in that there are neither images erected here, nor horns, the beasts being not come to their growth. But that there may be some resemblance of the Sun, they place the chief bones of the sacrifice upon the table in a circle.

Besides these 3 principal Gods they have some petty ones, as the Manes of deceased men, and the _Julii_ troops. They have no particular names for the Ghosts, but call them all _Sitte_: neither do they erect them images as they do to _Thor_ and _Storjunkar_; only they offer them some certain sacrifices. At which time their first business is to enquire the will of the dead, whether it please him to be worshipt with that kind of sacrifice in these words, _Maijke werro Jabmike sitte_, _ô you Manes what will you have_, then they beat the drum, and if the ring falls upon any creature there pictured they take it for the sacrifice which the ghost desires: they then run thro his ear, or, as others say, ty about his horns a woollen black thred. Having performed the sacrifice, they spend all the flesh upon their own uses; except a bit of the heart, and another of the lungs: each of which they divide into 3 parts, and fasten them upon as many sticks, which they dip in the blood of the sacrifice, and so bury them in a kind of Chest made in the form of a Laplandish Dray, as they do the bones of all other sacrifices. But of this I shall speak more at large when I come to their funeral rites, where the same things are likewise used. I shall only add that these rites are still observed in _Lapland_ by all that are superstitiously given. The _Juhlii_, whom they call _Juhlafalket_, as I said of the ghosts, have no statues, nor images; the manner of worshipping them is in this sort. The day before the festival, which is Christmas day, they abstain from all flesh: and of every thing that they eat, they take a litle piece and preserve it very carefully, which they do likewise the next day. In their feasting, the bits which they have gathered in these two days they put into a chest, made of the bark of Birch, in the fashion of a Boat with sails and oars, together with some fat of the pottage, and hang it upon a tree behind the Hut, about a bows shot off, for the _Juhlii_ to feast on, whom they then suppose to wander in troops in the Air, thro woods and mountains; a ceremony not unlike to the ancient libations to the _Genii_. But why they do this in a Boat they can give no reason: but we may conjecture that hereby is intimated how the knowledg of Christs-birth (declared by the Company of Angels, which as I have shewed already was the meaning of these _Juhlii_) was brought by Christians, who came to them in Boats. So much of the _Laplanders_ Idolatry and Superstition, which remains to this day amongst many of them, as is found by daily experience.

CHAP. XI.

_Of the magicall Ceremonies of the_ Laplanders.

It hath bin a received opinion among all that did but know the name of the _Laplanders_, that they are People addicted to Magic, wherefore I thought fit to discourse next of this, as being one of the greatest of their impieties that yet continues among them. And that this opinion may seem to be grounded upon some autority, they are described both by ancient and modern Writers, to have arrived to so great skill in enchantments, that among several strange effects of their art, they could stop ships when under full sail. This judgement of the Historians concerning the _Laplanders_ is no less verified also of the _Biarmi_ their predecessours. So that we may justly suppose both of them to have descended from the same original: for the _Biarmi_ were so expert in these arts that they could either by their looks, words, or some other wicked artifice, so ensnare and bewitch men, as to deprive them of the use of limbs and reason, and very often bring them into extreme danger of their lives. But tho in these latter times they do not so frequently practise this, and dare not profess it so publicly as before, being severely prohibited by the King of _Sweden_: yet there are still many that give themselves wholly unto this study. But if we enquire into the motives and reasons hereof, this, formerly mention’d, seems the principal, that every one thinks it the surest way to defend himself from the injuries and malicious designs of others: for they commonly profess that their knowledge in these things is absolutely necessary for their own security. Upon which account they have Teachers and Professors in this science: and parents in their last will bequeath to their children, as the greatest part of their estate, those spirits and devils that have bin any waies serviceable to them in their life time. _Sturlesonius_ writes of _Gunilda_, a maid, that was sent by her father _Odzor Huide_, who dwelt in _Halogaland_, to _Motle_ King of _Finlapland_ in _Norway_, to be instructed in this art. Where he gives an account also of two other _Finlanders_, and the great knowledg they attained to in this profession. But it is very seldom that the parents themselves are not so learned, as to perform the duty, and save the expences of a tutor. Thus they become famous in these studies, especially when they happen to be apt Schollars. For as the _Laplanders_ do not all agree in the same disposition, so neither do they arrive to the same perfection in this art. For some are so stupid and dull, that however they may seem qualified for other emploiments, they prove altogether unfit for this.

As to the bequeathing their familiars to their Children, they suppose it the only means to raise their family; so that they excell one another in this art, according to the largeness of the legacies they receive. From hence it is manifest, that each house hath peculiar spirits, and of different and quite contrary natures from those of others. And not only each distinct family, but single persons in them also have their particular spirits, sometimes one, two, or more, according as they intend to stand on the defensive part, or are maliciously inclined and design to be upon the offensive: so that there are a set number of obsequious spirits, beyond which none hath. But however some of these will not engage themselves without great solicitation, and earnest entreaties, when others more readily profer themselves to litle children, when they find them fit for their turn, so that diverse of the Inhabitants are almost naturally Magicians. For when the devil takes a liking to any person in his infancy, as a fit instrument for his designs, he presently seases on him by a disease, in which he haunts them with several apparitions, from whence according to the capacity of his years and understanding he learns what belongs to the art. Those which are taken thus a second time see more visions, and gain greater knowledg. If they are seased a third time, which is seldom without great torment, or utmost danger of their life, the devil appears to them in all his shapes, by which they arrive to the very perfection of this art; and become so knowing, that without the Drum they can see things at greatest distances, and are so possessed by the devil, that they see them even against their will. For example, not long since a certain _Lap_, who is yet alive, upon my complaint against him for his Drum, brought it to me; and confest with tears, that tho he should part with it, and not make him another, he should have the same visions he had formerly: and he instanc’t in my self, giving me a true and particuliar relation of whatever had happened to me in my journy to _Lapland_. And he farther complained, that he knew not how to make use of his eies, since things altogether distant were presented to them.