Chapter IV: Part 4

As for the art, it is, according to the diversity of the instruments they make use of in it, divided into two parts: one comprehends all that to which their Drum belongs, the other those things to which knots, darts, spells, conjurations, and the like refer. First concerning the drum, as being peculiar to the _Laplanders_; and called by them _Kannus_, or _Quobdas_; it is made out of a hollow piece of wood, and must either be of pine, fir, or birch tree, which grows in such a particular place, and turns directly according to the Suns course; which is, when the grain of the wood, running from the bottom to the top of the tree, winds it self from the right hand to the left. From this perhaps they believe this tree very acceptable to the Sun, which under the image of _Thor_ they worship with all imaginable devotion. The piece of wood they make it of, must be of the root cleft asunder, and made hollow on one side, upon which they stretch a skin: the other side, being convex, is the lower part, in which they make two holes, where they put their fingers to hold it. The shape of the upper side is oval, in diameter almost half an ell, very often not so much; it is like a kettle drum, but not altogether so round, nor so hollow; neither is the skin fastned with little iron screwes, but wooden pegs. I have seen some sowed with the sinews of Rain-dears. _Olaus_ termed the drum very improperly an anvil, tho I believe he only meant by this a drum, as will appear hereafter. This perhaps made the Engraver mistake, who made a Smith’s anvil for it, placing a Serpent and a frog upon it, with a Smith’s hammer by. The _Laplanders_ use only a drum, which perhaps because they beat it with a hammer, was by _Olaus_ called an anvil. They paint upon the skin several pictures in red, stained with the bark of an Alder tree. They draw near the middle of the drum several lines quite cross, upon these they place those Gods, to whom they pay the greatest worship, as _Thor_ the chief God, with his attendance, and _Storjunkar_ with his: these are drawn on the top of the line; after this they draw another line parallel to the former, only half cross the drum, on this stands the image of Christ with some of his Apostles. Whatever is drawn above these two lines represents birds, Stars, and the Moon; below these they place the Sun, as middlemost of the Planets, in the very middle of the drum, upon which they put a bunch of brazen rings when they beat it. Below the Sun they paint the terrestrial things, and living creatures; as Bears, Wolves, Rain-dears, Otters, Foxes, Serpents: as also Marshes, Lakes, Rivers, _&c._ This is the description of the drum according to _Sam. Rheen_, of which this is the picture.

In the Drum A. a markes _Thor_. b _Thors Servant_. c _Storjunkare_. d _his Servant_. e _Birds_. f _Stars_. g _Christ_. h _his Apostles_. i _a Bear_. k _a Wolf_. l _a Rain-deer_. m _an Ox_. n _the Sun_. o _a Lake_. p _a Fox_. q _a Squeril_. r _a Serpent_.

In the Drum B. _a_ denotes _God the Father_. b _Jesus Christ_. c _the Holy Ghost_. d _S. John_. e _Death_. f _a Goat_. g _a Squeril_. h _Heaven_. i _the Sun_. l _a Wolf_. m _the fish Siik_. n _a Cock_. o _Friendship with the wild Rain-deer_. p _Anundus Eerici_ (whose Drum this was) _killing a Wolf_. q _Gifts_. r _an Otter_. s _the friendship of other Lapps_. t _a Swan_. u _a sign to try the condition of others, and whether a disease be incurable_. x _a Bear_. y _a Hog_. β _a Fish_. γ _one carrying a Soul to Hell_.]

I have observed that severall of their drums have not the same pictures upon them, I have three very different; one, which is here set down, marked by the letter B. They are described differently by _Tornæus_, in w^{ch} the figures are distinguished so as to refer to several places, of which there are chiefly three. In the first stands _Norland_, and other Countries of _Sweden_, which are placed on the South side of the drum, and are separated by a line from the rest; in this also is contained the next great City, where they trafic most; as in the drums made at _Torne_, or _Kiemi_, there is drawn the City _Torne_, with the Temple, Priest, and Governour of the _Laplanders_, and many others with whom they have any concerns: as also the highway that lies betwixt them and _Torne_, by which they discover when their Priest, or Governour will come; besides other affairs managed in those parts. On the North part, _Norway_ is described with all that is contained in it. In the middle of these two stands _Lapland_, this takes up the greatest part of the drum: in it are the several sorts of beasts that are in the Countrey, here they picture herds of Rain-dears, Bears, Foxes, Wolves, and all manner of wild beasts, to signifie when, and in what place they may find them. If a tame Rain-dear be lost, how they may get him againe. Whether the Rain-deers young ones will live. Whether their net fishing will be successfull. If sick men will recover, or not. Whether women great with child shall have a safe delivery. Or such, or such a man will die of such a distemper, or by what other; and other things of the like nature which they are desirous to know. I cannot give an account of the reason for this difference in the drums, unless it is that some of them are made for more malicious designs, others again for each man’s private purpose. Upon this account I believe, according to the nature of the business they intend, they add, and blot out, and sometimes wholly change the figures. But that you may the better understand the diversity of the drums, here are two represented to you, both which I had out of the Study of the Chancellour of the Kingdom.

In the Drum C. _a_ denotes _Birds_. b _black Foxes_. c _Tinur_, a God. d _Thor_, a God. e _Thors hammer_. f _Storjunkare_. g _a wooden Idol_. h _his Servant_. i _a Star_. k _an Ox_. l _a Goat_. m _a Star_. n _the Moon_. o _the Sun_. p _a Star_. q _another Star_. r _a Wolf_.]

The two greater Figures represent, one the upper, the other the lower side of the Drum, and so do also the two lesser.

Besides these two drums, I had also a third given me by the same Lord of as great a size as any that can be usually met with.

To these I add a fourth, given me by the Illustrious Baron Lieutenant _Henry Flemming_, mark’t with the letter F.

Now there are two things required to fit the drum for use, an Index and a Hammer, that shews among the pictures the thing they enquire after, with this they beat the drum. The Index is the bunch of brazen rings mentioned before. They first place one great ring upon the drum, then they hang severall small ones upon that; the shape of the Index’s is very different, for of these I have one made of copper, of the bigness of a _Dollar_, with a square hole in the middle, several small chains hanging about it instead of rings. Another hath an Alchymy ring, on which a small round plate of copper is hung by little chains. I have seen another also of bone, in the shape of the Greek Δ, with rings about it; and others of a quite different make. I have described mine under the drums A, and B, by the mark G; but the common sort of rings are of copper, and those upon the Chancellors drums are altogether such. Some writers call these rings serpents, or brazen frogs, and toads, not that they resemble them, but because by them they signifie these creature, whose pictures they often use in their conjuring, as supposing them very grateful and acceptable to the Devil. The _Laplanders_ call the Index _Arpa_, or _Quobdas_; and make it indifferently of any sort of metal. The hammer they use in raising their familiars, is not the Smith’s; which was the errour of him that drew it in _Olaus Magn._ but is an instrument belonging only to the _Laplanders_, and called by a peculiar name by them: it is made of a Rain-deers horn, branching like a fork, this is the head of the hammer, the other part serves for the handle. The instrument is placed under the two drums A. B. with the letter H, with the hammer they beat the drum, not so much to make a noise, as by the drumming to move the ring lying on the skin, so as to pass over the pictures, and shew what they sought after. This is the description of the drum, with all its necessaries as it is used by the _Laplanders_ that are subject to the _Swedes_; the _Finlappers_ also that are under the Crown of _Danemarke_, make use of drums something different in fashion from the former; yet however the difference is so small, that I believe their drums are not of a different kind from ours, but made only for some particular uses. I shall give an account of one of those, described in _Wormius_’s Study, who saies that “the _Laplanders_ drum, which they use in their magic, and by beating which they discover those things they desired, is made of an oval piece of wood hollowed, in length a foot, in breadth ten inches; in this they make six holes, and put a handle to it, that they may hold in the left hand, whilst they beat it with the other; upon it they stretch over a skin, painted with diverse rude figures, drawn with blood, or red; upon this lies a piece of brass, in the shape of a Rhomboides, somewhat convexe, about two inches in diameter, in the middle of this, and at each corner hangs a small chain. The instrument, with which they beat the drum, is of bone, six inches long, about the thickness of a little finger, and made much like the Latine T.”

This instrument the _Laplanders_ use for diverse designs, and are of opinion that whatever they do it is don by the help of this. For this reason they have it in great esteem and reverence, taking such care in securing it, that they wrap it with the Index, and hammer, up in a Lambskin, and for its greater safety, lay it in some private place. But I think it an errour, to suppose them to lay it in a Lambskin: for it is written in some places _Loomskin_, which signifies the skin of a bird that lives altogether in the water. They think it so sacred, and holy, that they suffer no maid that is marriageable to touch it; and if they remove it from place to place, they carry it the last of all, and this must be don too only by men; or else they go with it thro some untrod way, that no body may either meet or follow them. The reason they give for their great care in this particular, is, because they believe if any one, especially a maid that is marriageable, should follow the same way, they would in three daies time at least fall into some desperate disease, and commonly without any hopes of recovery. This they seem to verifie by many examples, that we may give the more credit to it; and we have the less reason to doubt the truth of this, since the devil severely commands his worship to be observed, and suffers not those rites and customs he hath imposed to be violated, so long as God is pleased to grant him this liberty. Now because it may happen sometimes that a woman may out of necessity be constrained to go that way, by which the drum hath bin carried, the devil is so favorable as to permit it without any danger, upon condition she first offers a brazen ring to the drum.

In the next place, because they believe they can effect very strange things by the drum, we will shew what they are, and the manner used to perform them. These are three, belonging either to their hunting, their sacred affairs, or lastly the enquiring into things far distant. I find four chiefly mentioned by another Writer, the first is, the knowing the state of affairs in forreign Countries. The second, what success their designs in hand will meet. With the third, how to cure diseases. The fourth, what Sacrifices their Gods will be pleased to accept, and what beast each God desires or dislikes most. As to the way in making enquiries, it is not the same among all these artists. But the great thing they generally observe, is, to stretch the skin very stiff, which is don by holding it to the fire. The next is, that they beat not altogether in the same place, but round about the Index; then that they beat softly at first, presently quicker, and continue this till they have effected their intent. The drummer first lifts up the drum by degrees, then beats softly about the Index, till it begins to stirr, and when it is removed some distance from its first place to either side, he strikes harder, till the Index points at something, from whence he may collect what he sought for. They take care also that as well he that beats the drum, as those that are present at the ceremony, should be upon their knees. As to the occasions of their beating thus, the later of those is already discoursed of. Now we proceed to the rest, the first of which is concerning their enquiries into things acted in remote parts. Those who desire to know the condition of their friends, or affairs abroad, whether distant five hundred, or a thousand miles, go to some _Laplander_, or _Finlander_ skilfull in this art, and present him with a linen garment, or piece of silver, as his reward, for satisfying them in their demands. An example of this nature is to be seen upon record, at _Bergen_, a famous Market Town in _Norway_, where the effects of the German Merchants are registred; in this place there was one _John Delling_, Factor then to a _German_, to whom a certain _Finlapper_ of _Norway_ came with _James Samaousuend_: of him _John Delling_ enquired about his Master then in _Germany_; the _Finlapper_ readily consenting to tell him, like a drunken man presently made a great bawling, then reeling and dancing about several times in a circle, fell at last upon the ground, lying there sometime as if he were dead, then starting up on a suddain, related to him all things concerning his Master, which were afterwards found to agree to what he reported. There are many more instances of this kind: the most considerable, is one concerning a _Laplander_, now living, who gave _Tornæus_ an account of the Journey he first made to _Lapland_, tho he had never seen him before that time; which, altho it was true, _Tornæus_ dissembled to him, least he might glory too much in his devilish practises, and rely upon them, as the only means whereby he might attain to truth. The autority of this man is so considerable, that it may gain credit enough to the Story. As to the method taken in making discoveries, it is very different. _Olaus Magn._ describes it thus, the drummer goes into some private room, accompanied by one single person, besides his wife, and by beating the drum moves the Index about, muttering at the same time several charms, then presently he falls into an extasie, and lies for a short time as if dead; in the mean while his companion takes great care, that no gnat, flie, or other living creature touch him; for his Soul is carried by some ill _Genius_ into a forreign Countrey, from whence it is brought back with a knife, ring, or some other token, of his knowledg, of what is done in those parts; after this rising up, he relates all the circumstances belonging to the business that was enquired after; and that they may seem certainly so, he shews what he hath brought from thence. _Petr. Claud._ makes no mention either of the drum, charms, company, or those things he brings with him; but saies he casts himself upon the ground, grows black in the face, lying as if dead for an hour or two; according as the distance of the place is, of which he makes enquiry; when he awakes he gives a full account of all affairs there. It is clear from what was said before, that they made use of a drum; and ’tis observed that for this sort of conjuring the lower part of the drum, whereby they hold it, was commonly shaped like a cross. One of this make was given me by the Lord _Henry Flemming_, Colonel of a foot Regiment in _Finland_, the Figure of it is in the page foregoing. They hang about it several claws, and bones of the creatures they take. That several persons also, as well men as women, are permitted to be present at this ceremony, is asserted by _Sam. Rheen_ in his history, where he saies that the drummer sings a song, called by them _Joiike_, and the men and women that are present sing likewise, some in higher some in lower notes, this they call _Duura_. Next as to the casting themselves on the ground, there are various relations, some think them not really, but only in appearance dead; others are apt to believe that the soul departs from the body, and after its travell abroad, returns again. But without doubt this is false, for is it impossible, for either man, or devil, to restore the soul to the body it hath once left. So that I believe the devil only stifles the faculties of the soul for a time, and hinders their operations. Now after the drummer falls down, he laies his drum as near as possibly on his head, in this posture.

Those in the mean time that are present, leave not off singing all the time he lies sweating in this agony; which they do not only to put him in mind, when he awakes, of the business he was to know; but also that he might recover out of this trance, which he would never do, (as they imagine) if they either ceased singing, or any one stirred him with their hand or foot. This perhaps is the reason why they suffer no flie, or any living creature to touch him; and it is upon this account only that they watch him so diligently, and not out of any fear they have least the devil should take away his body; which opinion of _Peucers_ is altogether false. It is uncertain how long they lye in this manner, but it is commonly according as the place where they make their discovery, is nearer or farther off; but the time never exceeds 24 houres, let the place be at never so great a distance. After he awakes he shews them some tokens to confirm their belief in what he tells them. This is the first and chiefest use they make of the drum.

The next is, how to know the event of their own concerns, and what success their hunting will have, or any other business which they undertake, for they seldom venture on any thing, without first consulting that. In order to the knowing this, they place the bunch of rings on the picture of the Sun in the drum; then they beat, singing at the same time; if the rings go round towards the right hand, according to the Suns course they promise to themselves good health, fortune, and great encrease both of men and beasts; if contrary, towards the left, they expect sickness and all the evils attending on ill success. We may easily ground this opinion of theirs upon the other mentioned above, where they believe the Sun the only Author of all productions. Wherefore when the Index moves according to his motion, it portends prosperity by following his course, from whom they expect all the good they receive. This is the way they take in all their more weighty affairs, as in a journey, hunting, removing their habitations, or any such like thing, of which something before, and more hereafter. Before they hunt they make particular observation which way the Index turns, whether East, West, North, or South; and collect from thence where their game lies. Other things for which the drum is serviceable, are, first, the discovering the nature of diseases, whether they arise from any disorder in the body, or are caused by magic; this being known, then to find the remedy for them, which is commonly by sacrifice to one or other of their angry Gods, but chiefly to _Storjunkar_, who bears greatest autority among them, and if not appeased, leaves them small hopes of recovery. Wherefore the sick person vows a sacrifice, either of a Rain-deer, Bull, Goat, or Ram, or something of this kind to one of the _Storiunkars_, that stands upon the mountains. The sacrifice is not left to the disposal of the sick man, but must be made according to the directions of the drummer; for he is supposed to be the only man able to advise them in this case, he first discovers which of the Gods is displeased, and what sort of sacrifice is most acceptable to him, for they refuse several, and the same also at several times. But before the drummer appeases their Gods, they give him a copper and a silver ring, putting them on his right arm, then he begins a song, and beats the drum, and all that are present joyn with him in a _Chorus_; after this according to the place, to which the Index points, he directs them. These are the things commonly done by the drum. The last thing for which they think it necessary, is, the accomplishing their wicked designs, as impairing mens health, or depriving them of their lives; which is frequently enough practised among them, tho not altogether so publicly as heretofore. Some of them account this only unlawful, and exclude themselves out of the number of those, which use it, thinking the other uses of the drum to consist chiefly in doing good. But however this mischievous Art continues still too much among them. Several inhabitants of _Kiema_ in _Lapland_ were apprehended in the year 1671, with drums, for this purpose so large, that they could not be removed from thence, but were burnt in the place. Among those _Laplanders_ there was one four score years of age, that confessed he was bred up in this art from his childhood, who in 1670 upon some quarrell about a pair of mittens, caused a Boar of _Kiema_ to be drowned in a Cataract, for which he was condemned to die, and in order to that was to be carried in chains to the next town in _Bothnia_, but in the journy he contrived so by his art, that on a suddain, tho he seemed well, and lusty, he died on the sledge, which he had often foretold he would sooner do, then fall into the Executioners hands. As to the ceremonies used in this particular, either in their words, gesture, or any other thing, I can give no account, finding none in those writings, from whence I collected the rest. The reason for this, I suppose, is, because they themselves keep this secret, as the great mystery in their art; or that no one would enquire into them, least they should be thought guilty of this damnable sin.

Having treated largely of the drum, we come to the other parts of this art, to which also belong proper sorts of instruments: the first is a cord tied with knots for the raising of wind. They, as _Zeiglers_ relates it, tye three magical knots in this cord; when they untie the first, there blows a favorable gale of wind; when the second, a brisket; when the third, the Sea and wind grow mighty stormy, and tempestuous. This, that we have reported concerning the _Laplanders_, is by _Olaus Magnus_, and justly, related of the _Finlanders_, who border on the Sea, and sell winds to those Merchants that trafic with them, when they are at any time detained by a contrary one. The manner is thus, they deliver a small rope with three knots upon it, with this caution, that when they loose the first, they shall have a good wind, if the second, a stronger, if the third, such a storm will arise, that they can neither see how to direct the ship, and avoid rocks, or so much as stand upon the decks, or handle the tackling. No other Writers mention this concerning the _Laplanders_, and I am apt not to think it at all probable, since they live in an inland Country, bordering no where upon the Sea. Wherefore this properly belongs to the _Finlappers_ in _Norway_. Now those that are skilled in this art, have command chiefly over the winds that blew at their birth; so that this wind obeys principally one man, that another, as if they obtained this power when they first received their breath; now as this belongs chiefly to the _Finlappers_ and _Finlanders_ of _Norway_, so doth the stopping of the course of ships, which is altogether of the same nature. This is also attributed to the _Laplanders_, who according to the different affection they have for Merchants, make the Sea either calmer, or more tempestuous.

We come now to their magical Darts, which they make of lead, in length about a finger; by these they execute their revenge upon their enemies, and according to the greatness of the injury received, they wound them with cankrous swellings, either in the arms, or legs, which by the extremity of its pain, kills them in three daies time. They shoot these darts to what distance they please, and that so right too, that they seldom miss their aim. _Olaus Magnus_ reports the same in his writings, which I believe is only a transcript of _Zeigler_’s, the words being the same, and without doubt he follows him in this particular as he hath in many others. But I suppose they are both mistaken, and misrender’d them leaden darts, since I can find no person in these times that knows of any such; neither is there any mention made of them in any other writers, or by the common People, who seldom omit such circumstances as these in their relations. But they might perhaps be mistaken in supposing them to be made of lead, by misunderstanding the word _Skott_, which is commonly used for their explanation. For when either man or beast is suddainly taken with a disease, by which their strength fails, and they immediately perish; the common People call this that takes them so _Skott_, that is a dart. This might make _Zeigler_ think to be really some dart, which the inhabitants are wholly ignorant of, and most among us believe these things to be effected by some other means. _Petrus Claudius_ calls it a _Gan_, which they send abroad: he likens it to a flie, but saies it is some little devil, of which the _Finlanders_ in _Norway_ that excell most in this art, keep great numbers in a leathern bag, and dispatch daily some of them abroad. Of these he relates a story, that happened in his time: an Inhabitant of _Helieland_, who is still alive, going towards the mountains in _Norway_ to hunt Bears, came to a cave under the side of a hill, where he found an image rudely shapen, which was the Idoll of some _Finlander_; near this stood a _Ganeska_, or magical satchel: he opened this, and found in it several blewish flies crawling about, which they call _Gans_, or spirits, and are daily sent out by the _Finlanders_ to execute their devilish designs. But he seems to intimate no more by this word _Gan_, then that very thing which endangers mens health, and lives. For he saies that these _Finlanders_ cannot live peaceably, except they let out of their _Ganeska_ or _Gankiid_, which is the satchel, every day one of the _Gans_, that is a fly or devil. But if the _Gan_ can find no man to destroy, after they have sent him out, which they seldom do upon no account at all, then he roves about at a venture, and destroies the first thing he meets with; sometimes they command it out to the mountains, to cleave rocks asunder: however these conjurers will, for very trivial causes, send out their _Gan_ to ruine men. This word _Gan_ signifies no more then what _Zeigler_ meant by his dart, for the term by which they express its going out is _de Skiuda deris Gan_, that is, he as it were shoots out his _Gan_ like an arrow, for _Skiuda_ is only proper to the shooting out of an arrow.

This is the third thing belonging to their magic, which they use as well against one another as strangers; nay sometimes against those that they know are their equals in the art. Of this kind there happened a notable passage betwixt two _Finlanders_, one of which was called _Asbioern Gankonge_, from his great knowledge in the art, the other upon some small difference concerning their skill, or some such trifle, would have destroyed _Asbioern_, but was still prevented by his too powerfull art, till at last finding an opportunity, as _Asbioern_ lay sleeping under a rock, he immediately dispatcht away a _Gan_, that cleft the rock asunder, and tumbled it upon him. This happened in the time of _Petrus Claud._ not long before he wrote his History. Some of the Conjurers are contented only with the power to expell that _Gan_ out of men, or beasts, which others send. This is remarkable among them, that they can hurt no man with their _Gan_, except they first know his parents name.

Now all that the _Finlanders_ and _Finlappers_ of _Norway_ effect by their _Gan_, the _Laplanders_ do by a thing they call _Tyre_. This _Tyre_ is a round ball, about the bigness of a wallnut, or small apple, made of the finest hair of a beast, or else of moss, very smooth, and so light that it seems hollow, its colour is a mixture of yellow, green, and ash, but so that the yellow may appear most. I had one of these given me by M^r _John Otto Silverstroem_, Warden of the Colledge belonging to the metals, and Master of the Mines at _Saltzburg_ and _Frahlune_. This is the figure of it.

This _Tyre_ they say is quickened and moved by a particular art; it is sold by the _Laplanders_, so that he that buies it may hurt whom he pleases with it. They do perswade themselves, and others, that by the _Tyre_ they can send, either Serpents, Toads, Mice, or what they please into any man, to make his torment the greater. It goes like a whirlewind, and as swift as an arrow, and destroies the first man, or beast, that it lights on, so that it often mistakes. Of these we have too many instances in this time, which are too long to insert here: having therefore done with all, or at least the chiefest matters concerning their sacred, and superstitious rites, or worship; we proceed to other affairs.

CHAP. XII.

_Of the Government of the_ Laplanders.

We come now to their secular affairs, which are either public or private: we will treat first of the public, to which belong the form and constitution of their Government. This in former times, before they were named _Laplanders_, was in this manner; they were subject to no neighbouring Country, but were governed among themselves yet so as to be subject to a King, they chose out of their own Nation. Most of them, or at least those which bordered on _Norway_, and dwelt near the Sea, were under this kind of Government, in the time of _Harauld Harfager_ King of _Norway_, cotemporary with _Ericus_ the Conqueror, King of the _Swedes_, this was 900 years after Christ; he conquered the greatest part of _Norway_, except these _Finlanders_. The King that reigned over them at that time, was named _Mottle_. This account was questionless taken from _Haralds_ expedition into _Biarmia_, and his ruining all that Countrey, except the part belonging to these _Finlanders_. In those times the name of _Laplanders_ was neither used, nor known, as I have shewn elsewhere, but they retained that of their ancestours, which was also common to all of the same extraction.

Their condition was not much altered, after that they took this name; which was when they first sent out Colonies into the inland Countries, on the farther part of the mountains, which divide _Swedland_ from _Norway_. For they that went out had certainly some Leader, whom without doubt they chose for King, after they had taken possession of those Countries; and I believe they would scarcely submit to any other power whilst that he was living; and this seems the more probable, because no one in those daies would undertake the conquest of a company of poor beggarly fugitives, who dwelt among Woods and Deserts, in continual snow and the greatest extremity of cold. This was the _Moscovites_ opinion of them, who tho they dwelt near them, scarcely knew their nature and disposition, and thought it madness to set upon them with a small party, and an adventure of little profit, and less honour to raise an Army against a Country already distressed by poverty. For this reason the _Laplanders_ enjoied their own customs for a long time. The first King of _Sweden_ that had any thoughts of conquering them was _Ladulaus_ the great, who florished about the year 1277, who because it seemed difficult to bring them under the Crown of _Sweden_, promised those that would undertake the conquest, the government over them. He thought it too expensive to make a public war upon them, when they were to be dealt with as wild beasts; yet however could not endure that a neighbouring People, dwelling almost in the heart of his Country, for they possessed at that time as far as the Bay of _Bothnia_, should refuse obedience to his Kingdom. Wherefore he thought upon the before mentioned project, and proposed great advantages to private persons, upon which the _Birkarli_, their neighbours, readily engaged themselves, and effected their enterprize no less successfully. In this design, the plot of a particular person was most remarkable, as is related by _Ericus_, and recorded by _John Buræus_. One single man of the _Birkarli_ went towards _Lapland_ to way-lay the _Laplanders_ in their return from _Birkala_, (at this time no one inhabited on the North side of that allotment) and ordered his wife to cover him over with snow, in the middle of the way where the _Laplanders_ must necessarily pass over him. They came in the night time, and by their passing over him he knew there were fifteen, which were the chief among them, and to whom the rest were in subjection; when they were gone, he immediately arose out of the snow, and going some shorter way, set upon them at unawares, as they passed by, one by one, which is their usual way in travelling, and slew them one after another. None of those that followed perceived the first men slain, it being in the night time, and each of them at some distance from the others; till the last man finding his fellows killed, made a stout resistance, but the _Birkarla_ by the assistance of his wife got the victory, and slew him likewise. Thus the most powerfull of them being slain, the rest readily submitted. Some think the _Birkarli_ deluded them by a pretended truce, and that before it was expired, they assaulted them, not suspecting then the least danger, and killing several, subdued the Countrey, as far as the Northern and Western Oceans. We may easily collect from the truce mentioned here, that before their subjection to the _Swedes_ by the _Birkarli_, there was some kind of war betwixt both: besides, it was shewn above, that _Ladulaus_ could not bring them under his Crown. This perhaps may be _Zeiglers_ meaning, when he describes them as a warlike People, and free for a great time, that they also withstood the Arms of _Norway_ and _Sweden_, till they were forced at last to yeild; but what _Zeigler_ imputes to their valour, proceeded only from the contemt they were then in, as is plain from the opinion the _Moscovites_ gave of them. And there is little reason to suppose the _Swedes_ were not of the same, since they were overcome only by the allotment of _Birkala_; and _Ladulaus_ did not conquer them out of any fear he conceived of their forces, but by sleight, foreseeing the small advantages he should receive would not quit the charges of an Army. Thus the _Laplanders_ were brought in subjection by the subtilty and expence of private persons. About the year of our Saviour 1277, the _Birkarli_ had the autority over them; yet so as to acknowledg their dependance on the King of _Sweden_. Now whether all of them were thus overcome, as those that lived beyond the mountains of _Norway_, near the Sea, which are the _Finlanders_, or _Lappofinni_, is still in doubt, except we collect it from this, that all from the Northern and Western Oceans were certainly subjected. But whatever dispute may arise concerning that, it is manifest the _Swedes_ were the first Conquerours of _Lapland_, but afterwards the _Norwegians_ and _Moscovites_ following their example, put in also for a part; thus they became subject to these three severall Princes. But to pass by the others, the _Swedes_ enjoyed, for some former ages, half the dominions from _Tidisfiorden_ to _Walangar_, over the _Lappofinni_, or maritime _Finlanders_. This was given by _Charles_ the IX, in his instructions to his Embassadors, sent to the King of _Danemark_, wherein he made it appear that the _Swedes_ had from former times, till then, enjoied half the rights, both sacred and civill, whether as to tributes, punishments, men, or fisherie, with the Crowns of _Danemark_ and _Norway_. But the _Swedes_ kept only a third part from _Malanger_ to _Waranger_, those of _Norway_ and _Moscovy_ laying claim to the other two, till in the year 1595, the _Moscovites_, by a League, delivered up their part, but the _Swedes_ alwaies possessed the mountainous and more neighbouring places from _Ladulaus_’s time, for near four hundred years, and exercised their autority over them. The Government after the conquest was in the hands of the _Birkarli_, according to the grant given them by _Ladulaus_, who ruled over those that dwelt near the Bay of _Bothnia_, imposed taxes, trafficked with them, and received all the profit of the Salmon fishing, and all other advantages arising from them; but in acknowledgement to the King, as Supreme, they paid a certain number of gray Squirrils skins. The _Laplanders_, by common consent, received and honored the _Bergchara_, that is men of the mountains, or _Birkarli_, as their Governours, and paid them very rich skins, and severall sorts of fish, both for their tribute to the King of _Sweden_, and their own proper uses. Neither were there any other commissioned by the King in those times to govern them, as will appear afterwards. He, that was their Governor was honored by them with the title of King, his autority was confirmed by the Crown of _Sweden_, he wore a red robe, as the token of his Roialty; now from this sort of garment, by which the _Birkarli_ were distinguished from others, it is evident they were the first rulers in those parts; and perhaps only one governed them, whilst they dwelt near the Bay of _Bothnia_, but when they enlarged their possessions farther into the Land, and were divided into severall Counties, each division had its particular Governor. And that it was so, is manifested from the Letters of _Gustavus_ the first, where he divides the _Birkarli_ into _Luhlians_, _Pythians_, and _Tornians_, over which accordingly there were severall Governors. It may perhaps now be a dispute, who these _Birkarli_ were, by whom the _Swedes_ subdued _Lapland_; _Buræus_ saies they were the Inhabitants of the allotment, of _Birkala_, but _Olaus Magnus_ is of a different opinion, and calls them _Bergchara_, that is, men of the mountains, from _Berga_ mountain, and _Charar_ or _Karar_ men. What grounds he hath for this, he neither declares, nor can I easily imagine. But I think them so small that they will find little credit any where; for from whence, or from what mountains should they be thus called? not from those of _Norway_, when at that time no body inhabited there; neither are there any other mountains besides these, from whence they should take this name: moreover, the _Birkarli_ were subjects to the _Swedes_, and conversed commonly with the _Laplanders_. The public records also contradict this opinion, for in them there is no mention of _Bergcharli_, but _Birkarleboa_. It is yet clearer also from the Letters of _Cnute Joanson_, written in Latine, in the year 1318, where he saies in the Parliament held at _Telge_, betwixt the _Helsingers_ and _Birkarleboa_ in his presence, there was issued out this Placart, _&c._ This serves to confute _Olaus_. It is more evident that they came from _Birkala_, an allotment in _Tavastia_, and described in the Mapps. Next, as to _Gustavus_ the first mentioning the _Birkarli_, in the foresaid Letters, as belonging to severall marches, _viz._ _Luhla_, _Pitha_, and _Torna_ it was upon this account: the _Birkarli_ that descended from those of _Tavastia_, were placed in these severall Towns to govern the _Laplanders_, and because they only had the priviledge of commerce with them, they were called Merchants. They were used in the Summer to buy those commodities of the Merchants that came to _Bothnia_, which were necessary for the _Laplanders_, and in the Winter, when the Rivers and Lakes were frozen over, they carried them up into the Countrey. This way of trafic was used by all the Inhabitants of _Bothnia_, but perhaps only at first by one allotment, which growing populous, severall of the Inhabitants removed farther into the Countrey, and retained the same priviledge that was first granted by _Ladulaus_, _viz._ that no one, but they, should claim any priviledges over the _Laplanders_, either as to the Government, tribute, commerce, or any thing of this nature, which priviledges they for a long time enjoied, as is confirmed by the Letters wrote by _Cnute Joanson_, in the time of King _Smecke_, in which it was provided that the _Birkarli_ should not be molested either in their passage to or from the _Laplanders_. This priviledge they maintained till _Gustavus_ the first, who made a Contract with them at _Upsal_ on the 4^{th} of _April_ 1528, concerning the yearly tribute they were to pay to the Crown, for the great advantages they received from the _Laplanders_. This tribute was only in respect of the priviledges the _Birkarli_ had from _Ladulaus_’s time till then, these were so largely granted, that they setled them as hereditary upon their children, and none but those descended from the _Birkarli_ could enjoy them. This _Gustavus_ also confirmed according to the former grants made to their ancestors, but with this alteration that they should pay half as much more, as they did formerly. This Government the _Birkarli_ exercised over the _Laplanders_ which they got by subtility, had their autority from the King of _Sweden_, preserved it in their own family, and delivered it down to their children for near 300 years, till _Gustavus_ the first, by reason of their insulting over the common People, deprived them of this state; for when their riches encreased they oppressed the poorer sort, and extorted so much from them that they left them very little, but that which was worth nothing. Upon this, complaint was made to _Gustavus_, who thereupon committed _Henricus Laurentii_ to prison, and confiscated most of his estate, taking then the tribute from the _Laplanders_ into his hands, and granted to all People free trading with them. This _Henricus Laurentii_ was without doubt in that time the head of the _Birkarli_, and I believe the brother of _David Laurentii_, who, together with _Jonas Nicolas_, concluded the Treaty with _Gustavus_ in the name of the _Birkarli_, in the year 1528, for setling the tribute, and other affairs. From hence we may collect they lost their priviledges, not long after this Contract; now it was not only just to deprive them of those priviledges, which they abused in oppressing others, but prudent, as well from the jealousy of too great a power granted to private persons over so large and populous a part of the Kingdome, as out of consideration of its wealth, which was more necessary to the Kings, for driving out the common enemy, ane establishing the Kingdomes liberty, then to maintain the pride of the _Birkarli_, who besides their injustice, were inconsiderable both in number and strength. _Gustavus_ the first having thus deposed the _Birkarli_, sent Deputies to gather the tribute, and manage all things in the Kings name; the Deputies are called by the _Swedes_, _Lappfougder_, by the _Laplanders_, _Konunga Olmai_, that is the Kings men; of these there is mention made in the patent granted by _Gustavus_ the first to M^r _Michael_, the first Priest in _Lapland_ in 1559, the words are to this purpose, _We commend all the Inhabitants of_ Lapland, _as well Deputies, as others_, &c. These had at first the charge of all public affairs, as will appear in the following Chapter, as for collecting taxes, as executing justice among them. But afterwards, when _Charles_ the ninth divided the Countrey into several parts, and formed it into better order, more were added to the former, for examining causes, convicting of criminals, and other such like things, till at last the state of Government was little different from what it is now. Next under the King, they have a Provincial Judge called by the _Swedes_, _Lagman_, under him one of the Senators, _Underlagman_, next an Interpreter of the Laws, _Laglæsaren_, and divers others which enquire into causes, and do justice; then they have a Governour of the Province, _Landzhœfdingh_, a head over the _Laplanders_, _Lappafougten_, their Officers who perform all other duties. In this manner the _Laplanders_ are now governed by the _Swedes_.

CHAP. XIII.

_Of the Judicatures and Tributes of the_ Laplanders.

After the manner of their Government, and the discipline they live under, we descend to those affairs that are managed by it; which belong either to the Courts of Judicature, or to the Tribute. I can scarce find any mention of the former. Their own Kings, when they were a free Nation, exercised this autority, and kept the jurisdiction in their own hands; but when the _Birkarli_ ruled them, it depended altogether on their plesure. _Zeigler_ makes no mention of any Judges among them, but saies that if any dispute happened that was dubious, it was referred to the Courts in _Swedland_; I suppose he means the more weighty controversies, which the _Birkarli_ could not, or did not dare to decide. But these were very rare with them, for great crimes, as theft, rapine, murder, adultery, or such like are seldom committed and scarce known by the _Laplanders_. They neither borrow nor lend mony, being content with what they possess of their own, which are commonly the occasions of quarrels in other Nations, and maintain so many Lawyers. The chief sin they are guilty of is their magical superstition, which since their embracing Christianity, is forbidden by the Laws, and is not so frequent as formerly. After that _Gustavus_ the first had deposed the _Birkarli_, and given them Governors of their own, they lived under better discipline, and greater diligence was used in seeing Justice done, but _Charles_ the ninth was the first that took care to have them instructed in the Swedish Laws, and that they should regulate themselves accordingly. This charge was given by the same King in his instructions to _Laurentius Laurentii_, Governor of _Lapland_, dated from _Stockholm_ on the 10^{th} of Oct. 1610, wherein he commanded him to govern those of _Uma_, _Pitha_, and _Luhla_, according to the Swedish Laws, and to protect them from all injuries. There are at present in _Lapland_ three Governors, and as many Courts of Judicature: the first is called _Anundsiœense_, or _Angermansian_, the other _Uhmensian_, _Pithensian_ and _Luhlensian_, the other is the _Tornensian_, and _Kiemensian_. Over these are particular Governors, who in the Kings name pass Sentence, but in the presence of a Judge and a Priest; where it is observable that they added Priests to the Governors, to restrain them from doing injustice by the autority of their presence. Now as to the time when these Courts were called, it is a doubt, but I believe it was at the Fair times, when they met about all public business; this was commonly twice in a year, _viz._ in Winter and Summer, according to an order of _Charles_ the ninth’s. It is now in _January_ and _February_. They were held in the same places where they kept their Markets and Fairs, which were determined in each particular County, as will appear by and by.