Part 6

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.