Part 16

_So shall we quickly end our pleasing pain: Behold my Mistresse there, With decent motion walking ore the Plain._ Kulnasatz _my Rain-deer; Look yonder, where She washes in the Lake. See while she swims, The waters from her purer limbs New cleerness take._

This is a love Song of the _Laplanders_, wherewith they incourage their Rain-deers to travell nimbly along. For all delay, tho in it self short, is tedious to lovers. They use too at other times to entertain themselves with such Sonnets, when at some distance from their Mistresses, and therein to make mention of them, and extoll their beauty. One of this kind I received of the said _Olaus_, and seeing we have lit upon this subject, I here set it down.

_Pastos paiwa Kiufwresist jawra Orre Iawra Ios kaosa kirrakeid korngatzim Ia tiedadzim man oinæmam jaufre Orre Jawra Ma tangast lomest lie sun lie Kaika taidæ mooraid dzim soopadzim Mak taben sadde sist oddasist Ia poaka taidæ ousid dzim karsadzim Makqwodde roamaid poorid ronaid Kuliked palwaid tim suteatim Mak kulki woasta Iaufræ Orre Iaufræ Ios mun tæckas dzim kirdadzim sææst worodzæ sææst Æ muste læ sææ dziodgæ sææ maina taockao kirdadzim Æka læ Iulgæ songiaga Iulgæ, akælæ siædza Fauron sietza, maan koima lusad Dzim norbadzim. Kalle ju leck kucka madzie wordamadzie Morredabboit dadd paiwidad, linna sabboid Dadd salmidad liegæ sabboid waimodadd Ius kuckas sick patæridziek Tannagtied sarga dzien iusadzim Mi os matta lædæ sabbo Korrassabbo Nu ly paddæ soona paddæ, ia salwam route salwam Kæk dziabræi siste karrasistæ. In kæsæ myna, tæm airvitæm punie poaka Tæmæ jardækitæmæ Parne miela Piægga miela noara iorda kockes jorda Ios taidæ poakaid læm kuldælæm Luidæm radda wæra radda Ouita lie miela oudas waldæman Nute tiedam poreponne oudastan man kauneman._

The sense of the Song is thus,

_With brightest beams let the Sun shine On_ Orra Moor, _Could I be sure, That from the top o’th lofty Pine, I_ Orra Moor _might see, I to his highest bow would climb, And with industrious labor try, Thence to descry My Mistress, if that there she be_.

_Could I but know amidst what Flowers, Or in what shade she staies, The gaudy Bowers With all their verdant pride, Their blossomes and their spraies, Which make my Mistress disappear; And her in Envious darkness hide, I from the roots and bed of Earth would tear._

_Upon the raft of clouds I’de ride Which unto_ Orra _fly, O’th Ravens I would borrow wings, And all the feathered In-mates of the sky: But wings alas are me denied, The Stork and Swan their pinions will not lend, There’s none who unto_ Orra _brings, Or will by that kind conduct me befriend_.

_Enough enough thou hast delaied So many Summers daies, The best of daies that crown the year, Which light upon the eielids dart, And melting joy upon the heart: But since that thou so long hast staied, They in unwelcome darkness disappear. Yet vainly dost thou me forsake, I will pursue and overtake._

_What stronger is then bolts of steel? What can more surely bind? Love is stronger far then it; Upon the Head in triumph she doth sit: Fetters the mind, And doth controul, The thought and soul._

_A youths desire is the desire of wind, All his Essaies Are long delaies, No issue can they find. Away fond Counsellors, away, No more advice obtrude: I’le rather prove, The guidance of blind Love; To follow you is certainly to stray: One single Counsel tho unwise is good._

As they come to visit their Mistresses, they are necessitated to bring along with them some spirit of Wine, as a singular and most acceptable present, and Tobacco too. But if in the mean while, as it often falls out, the father intends not to bestow his daughter upon the man that hath made pretensions to her, he seldom refuses them, but defers the positive answer till the year following, that he may the oftner entertain himself with the spirit of Wine the Suiter brings along with him. And thus he delaies his answer from one year to the other, till the Suiter perceive himself cheated, and be constrained to require at his hands his charges made to no purpose. There is then no other remedy to be taken, then bringing the business before the Judg, where the Maids Father is sentenced to refund either the entire sum, or half of it, as the case stands. Where withal we must observe this, that the expences made by the Suiter on the Spirit of Wine, at his first arrival, do not fall under this compensation, but he alone stands to the loss of that. But if after the downright refusal of the Maid, he of his own accord will show his liberality, he may try what luck he will have at his own peril. If all things happen conformable to his wishes, then some set day is appointed for the wedding. The day before it, all the kindred and Neighbors as well of the Bridegroom as Bride resort to her parents hut, and the Bridegroom presents them all with wedding gifts, about which they had agreed, and of which mention is made above.

The Bridegroom is bound to present the Father with a silver cup, to drink in; this is the first of those they call _Stycke_. The second is a large Kettle, either of Copper or Alchymy. The third, a bed or at least hansom bedding. The presents for the Mother are, first a girdle of silver, secondly a Robe of honor such as they use to call _Vospi_. Thirdly a Whisk, which they wear about their neck, and let it hang down to their brest, interlaced all about with bosses of silver, and this they call _Krake_. These are the presents for the Father and Mother: besides he bestows upon the Brothers, Sisters, and all the near kindred, silver spoons, silver bosses, and some other such kind of things of silver, for each of them must be presented with some gift by the Bridegroom, if he mean to obtain his Bride. These are the presents, which the Bridegroom is more especially bound to make to his Father and Mother in law that are to be, and the rest of the kindred. And he makes them in his father in laws hut, in the sight of all there. The day following the wedding is celebrated, first by the ceremonious joining of the Priest in the Church, afterwards by a set dinner. The new Wife together with the Bridegroom walk along, both dress’d in the best clothes they can procure at their own charges. For ’tis looked upon among them as unhansom to make use of the borrowed cloths of others, unless it be wool as I have elswhere shown. They take saies _Tornæus_ so great pleasure in good cloth of what ever color, that as far as their patrimony will permit, they procure their extraordinary apparel and festival Garments of that kind: who declares expressly that their festival apparel, or that which they wore on more solemn daies, was not of skins but rich cloth. These Garments the Bridegroom girds up with a silver girdle, but the Bride first looses her hair: and the fillet wherewith she bound it up together before, she gives to the Virgin that is next a kin to her: afterwards, on her bare head, and loose hair she puts a kind of a silver fillet gilt over, or two, such as is the womens custom to wear at other times besides, instead of a Garland or Coronet, so that by how much this fillet is looser, then to environ only her head; so much it hangs down the more behind: likewise about her middle they put on a silver girdle. This is the Brides apparel, unless that sometimes they put upon her head something of linnen, instead of a veil, which at other times the women use when they have a mind to make themselves extraordinary gallant, for as for what appertains to their garments, we have before observed, that both the Bridegroom and Bride wear their own, and those their best, and such as on festival daies they deck themselves withal. We have shown in another place, that the womens were called _Volpi_, and were made either of wool, or the richer sort of cloth, so that neither about this does _Olaus Magnus_ in his place a forecited, concerning the _Lapland_ Bride, sufficiently agree with their custom at this day. They set the Bride saies he, apparell’d in _Ermins_ and _Sables_ skins on a _Rain-deer_. At this day both dress’d very fine are carried to the Church or Priest, to be joined in Marriage; this was not the custom in old times, if we give credit to _Olaus Magnus_, for then they were joined at home, not by the Priests but the Parents, his words are in _Lib._ 4. _Cap._ 7. in which place he treats of the _Laplanders_ weddings, as the Title of the Chapter informs us. In the presence of friends and kindred, the Parents solemnly ratifie their Childrens Marriages, and that too by the striking of fire with a flint and steel, particularly there he makes the Parents joining them, and adds moreover the manner, viz. by fire striken out of a flint, which without doubt as some other things, he cull’d out of _Zeigler_, but as for the parents doing it, _Zeigler_ has nothing of that, the manner of their joining he explains in these words, They ratifie their Marriages, and begin them in a ceremony of fire and flint, so pat a conjugal mysterie, that they think nothing can be more agreeable, for as the flint conceals within it self fire, which by concussion breaks forth, so in both sexes there is life hid, which by the mutual coupling of marriage is propagated at last to be a living ofspring. And just so _Olaus_ has it, so that there can be no doubt made but that he followed _Ziegler_. When they arrive near the Church, they observe in their procession a certain order, first walk the Men, the Women follow. The Men are led up by a _Laplander_, whom they call _Automwatze_, or foreman, then follows the Bridegroom, after him the rest. Some number of Virgins lead up the womens company, after them comes the Bride led between a man and a woman, next to her follow the rest of the women. Tis here to be observed that the Bride like one strugling against it, and endeavoring the contrary, is dragged along by the man and woman that are to wait upon her, and would seem to admit of her marriage with great unwillingness and reluctancy, and therefore in her countenance makes shew of extraordinary sadness and dejection: so afterwards in the Church they are joined together by praiers and benediction according to the Christian rite. After the same manner does _John Tornæus_ relate this busines, only that he saies the Bride is led by two men, her Father and Brother, if alive, or otherwise by her two next Kinsmen. The portraicture of the Bride in her wedding apparel, and with her two leaders you have in the next page. After the solemnity of the marriage is ended, there follows a wedding feast, that is made in her Parents hut, and as for the provision, each of the persons invited contributes his share of the victuals, tho they bring it not thither just then, but the day before: when the Bridegroom distributes his presents to the Brides parents and kindred, then every one brings his victuals that will be serviceable to the feast. But because the meat they bring is ordinarily raw, they deliver it to a _Laplander_, on purpose appointed to that office, viz. to receive it of every Person that brings, and afterwards to boil it, and lastly to distribute it among the guests, tho commonly the greatest part of the provision be made, by the Bridegrooms as well as Brides parents. In their sitting at table they keep this order, in the uppermost places sit the Bridegroom and Bride next to one another, then follow in order the rest, as the parents, and kindred. At the table no person helps himself, but receives his meat from the hands of a _Laplander_, who is both dresser and carver of it. First of all he serves the Bridegroom and Bride with their portion, and in order the rest. Now they who by reason of the scantiness of room in the hut, cannot be admitted to the feast, such are boies and girles, climb up to the roof of the hut, and from thence let down threds with hooks tied to them, to which they fasten pieces of meat, and the like, so that they also enjoy their share of the banquet. The entertainment ended, they give thanks, as at other times they use, and shake hands one with another. The last thing wherewith they shut up the merriment of the feast, is drinking Spirit of Wine, which if they can light upon, they then are sure to buy; first the Bridegroom drinks, then the Brides parents, then each man shifts for himself, and so they make merry, but this custom the richer sort only observe, and those too who have the opportunity of buying, by the presence of those who sell these commodities; as for the meaner sort they are accustomed to divert themselves with talk. When the Wedding is over, the Husband may not take along with him his Wife with her goods and fortune, but must remain for an whole year in service with his Father; when that time is past, if he sees convenient he may set up for himself, and turn housekeeper; and then the Father bestows upon his Daughter at her departure, the _Rain-deer_, which are her due, because given her in her younger years: he gives her also other gifts besides, and what furniture will be requisite for the new married couple, particularly he gives for her dowry an hundred or more _Rain-deers_, as likewise silver, copper, Alchymy, a tent, bedding, and other houshold-stuff. And next all the kindred, the Brothers and Sisters, and whoever have received of the Bridegroom his gifts of respect, are likewise obliged to return him back again some present, so that he who had received one or two markes of silver, returns for a gift again one or two _Rain-deers_: so that it comes to pass, that the _Laplanders_, who can gratifie the friends and kindred with numerous presents, if they wed a rich _Laplanders_ Daughter, come to great wealth in _Rain-deer_ by this kind of marriage. These are the cheif things the _Laplanders_ observe in their contracts and marriages, which before we quite leave, we may take notice first, that it is unlawful among them, to marry a wife too near in blood. And they have so special a regard to the degrees of consanguinity and affinity, that they never request marriage in the prohibited ones. And again ’tis unlawful, having one wife to marry another, or when one is married to put her away, by Divorce. Polygamy and Divorce were never heard of among the _Laplanders_, neither in the time of _Paganism_, saies _Tornæus_, nor afterwards, but they alwaies observed marriage honestly and like Christians; yet in former daies perhaps they did not altogether abhor the communicating their wives, whom they permitted to strangers especially and guests. So indeed writes _Herberstenius_. But _John Tornæus_ mentions an instance of later date, and the Testimony too of a _Laplander_ of _Luhla_, tho he doubts to give credit to him. ’Twas reported to me, saies he, that in the time of my Predecessor of _Luhla-Lapmark_, a certain immodest _Laplander_, came to lodg with another, in _Torne-Lapmark_, a civil honest man, as was his whole family, who could read books, and lived a pious life, for which he was stiled by scorners _Zuan Bishop_. Then the Man of _Luhla_, when he had disordered himself with drinking Spirit of Wine, addressed himself to his hosts wife, in hope of debauching her, but because there were there present two officers, who had Spirit of Wine to sell, the _Zuan_ Bishop call’d for them, and told them the fellows design, desiring likewise that they being Ministers of the State, would apprehend and bind him: they immediately bound him to a Tree, and left him there for a whole Winter night together, to be frozen with cold. At last he was forced to regain his liberty with mony; and pleaded it as an excuse, that it was the custom in _Luli-Lapmark_, that if any person visited another, the entertainer permitted such familiarity with his Wife. Thus saies _Tornæus_, but doubtingly, for the fellow might have only framed this for his own excuse; ’tis certain no other person has taken notice of it in them of _Luhla_, and the other _Laplanders_ are so ignorant of this communion of their wives, that they cannot endure they should look upon other men. The _Laplanders_ dwelling towards _Norway_ at the river _Torna_ are so jealous, that if a Woman chance to meet a man, and speak but a few words to him, they immediatly fall into a suspicion of her.

CHAP. XXVI.

_Of their Child-bearing, and the Education of their Children._

Next to Marriage it will be expedient to treat of their Child-bearing, and their Children. Where we may note first, that they wish for nothing more, and that they take no greater plesure in any thing then fruitfull Matrimony. And hence it is, I suppose, they are so prone to lust, as is elsewhere shown: but altho they desire this so ardently, yet they are very seldome fruitfull in Children, for they can scarce beget more then eight, which number is the greatest, and usually they beget but one, two, or three. An occasion of this their barreness, _Sam. Rheen_ imagines their bad diet, as likewise the extreme coldness of the Country, which I think may be very true. He moreover adds Gods anger, which he collects from this, because tho they are not worn away with War or Plague, yet notwithstanding their Country is never the more populous, and their Nation wasts rather daily. The motive of this anger he supposes to be their obstinateness in maintaining their ancient impieties. They use indeed at this very day, not only in Child-bearing, but other affairs too, to be solicitous concerning the events, and to search after them by their superstitious rites. Their first care is concerning the sex, for as soon as they perceive the wife to be big with child, they have an opinion that they can inform themselves whether it will prove a Boy or a Girl, after this manner: they forthwith view the Moon (for they imagine that a Child-bearing woman bears some resemblance to the Moon, as we shall hear) if there be a Star just above the Moon, they thence collect that the burden will prove of the male sex, if below, of the female. But I wonder they make a comparison between the Moon and a woman with child. For can there be any account given of their resemblance? is it, that like the Moon, she grows big with her burden, and when that is laid, lessens again? I rather suppose that these are the reliques of their Pagan superstition, which made the Moon the tutelar Goddess to women with child. For so most of the Pagans did account other, which opinion being outdated, they yet pretend some resemblance between them. Their second care is touching the health or sickness of the child, which thing also they suppose the Moon will inform them in. For if a Star be just before the Moon, they take it for a sign that the child will prove healthfull, and grow up to be a man. But if it comes just after her, they thence presage that the child will be a very sickly one, and not long lived.

The woman with child laies her burden in a hut, but (which any body may understand) a sufficient incommodious one, especially if the time of her delivery happen to be in the Winter, for tho they have a fire kindled in the middle of the hut, yet that can give her but little warmth. After her delivery, her first restorative and cordial, is a good draught of Whales fat, which they procure out of _Norway_, the tast of which is as strong and ill savoured as of a Sea-calves lard, when dried. The child, as soon as brought forth is washed over as in other Countries, but it is a peculiar custom of the _Laplanders_ that first they do it with cold water or snow, and then afterwards dip them in hot water, when it begins to fetch its wind, and can scarcely draw breath. And also they use to dip in the water all the other parts of the body, the head only excepted; They heat water, saies _Sam. Rheen_, in a Caldron, and in that they set the infant streight up to his neck, but they let no water come upon his head, before such time as he is baptized by the Priest. The newborn Babe is instantly wrapped up in an Hares skin, instead of linnen swadling clothes.

The woman lying in, hath her peculiar place assigned her in the hut where she lodges, till she recover her health. And it is just by the door usually on the left hand: there is no other reason given for it then that this part of the hut is less frequently disturb’d by company, and there they have all things needfull for them administred. Tho this seldom resort thither be rather, by reason of the womans lying in in that place, either because they would not disturb her with their company, or, which I rather suppose, because they look upon her at that time as unclean. But the women of _Lapland_ seldom keep their beds long after their delivery, and in that while are extraordinary carefull touching the Baptism of their Infants: for after they began more diligently to be instructed in the Christian Religion, they take the greatest pains imaginable to have their Children baptized as soon as possibly may be. In former times it was otherwise, most of them then were baptized very late, and at their mature age; some deferred it for altogether. Of this _Gustavus_ the first is a witness, in his Charter, the words whereof I have cited elsewhere. As touching the former _Gustavus Adolphus_ in an other Charter and Preface, premised to that which he published _Anno_ 1634, in which the State of the Religion in _Lapland_ is declared at large; Baptism, saies he, is administred indeed to them but only at Winter, if their young children can live till then, it is well; if not, they die without Baptism. Some of their children come to years of Discretion before it, so that with those that are grown up, there is no small paines to be taken when they are to be baptized. The time of Baptism being the Winter time, was because they have Sermons then preached to them, and the Sacrament administred, and that no oftner then twice; once about New-years-day, and againe at Lady-day, of which I have treated in another place. Before these times there was not so much done as that, but the _Laplanders_ were fain to come with their Children to the neighbouring Churches of the _Swedes_ in _Angermannia_ and _Bothnia_, of which _Olaus Magnus_ must be understood to speak, when he saies Lib. 4. c. 17. Once or twice in a year they visit the Baptismall Churches, and bring along with them their sucking Babes in Baskets tied to their backs, to be baptized. But at this day those women that are able, and not impeded by some grievous sickness, carry their Children to the Priest themselves, about a fourtnight after their delivery, that by him they may receive Baptism. So much good hath building Churches in _Lapland_ done, and having Sermons there, not in a strange Tongue, but the _Laplanders_ proper own: and so zealous are they for hastening their Childrens Baptism, that the Mother scarce lying in above a week or fortnight, after her delivery, will undertake a most tedious journy, over the tops of Mountains, thorough wide Marshes and high Woods with her Infant to the Priest; for the women of this Country are naturally hardy, and able to endure any thing without trouble, and therefore, tho they feed upon course food in their sicknesses, and drink nothing else but water, yet they recover again quickly. They carry their young Infants to the Priest, one way in the Summer time, and another way in the Winter. In Winter they lay it upon a sledge. In Summer they put it in a Pannier fastned to the back of a Rain-deer. The Infant is not set upon the back of the Raindeer, but is tied in his cradle, and fastned to the pack saddle after this fashion.