"That we do not know," replied she; "but in the present state of the
roads it is at least seven days' journey, as my husband has told me."
I was exhausted and famishing. How I longed to meet once more people who
feed on spoon-meat! I inquired of the woman if she could give me food.
She replied that she could give me only fish, but finding the fish full
of maggots, I could not touch it. On arriving at her hut, however, I
perceived three cheeses, and succeeded in buying the smallest. Then I
returned through the marshes the way I came.
I remarked that all the women hereabouts feed their infants by means of
a horn; nor do they take the trouble of boiling the milk, so it is no
wonder the children have worms. I could not help being astonished that
these peasants did not suckle their children.
Near the road I saw the under-jaw of a horse, having six fore-teeth,
much worn and blunted; two canine teeth; and at a distance from the
latter twelve grinders, six on each side. If I knew how many teeth, and
of what peculiar form, as well as how many udders and where situated,
each animal has, I should perhaps be able to contrive a most natural
methodical arrangement of quadrupeds. [This observation seems to record
the first idea of the Linnæan system of the order of the mammalia.]
_III.--Ignorance Incorrigible_
On June 18 the people brought me a peasant's child, supposed to have
cataract. I concluded that it was not cataract; but noticing that the
eyeballs rolled upwards when the child was spoken to, I asked the mother
whether, when she was with child, she had seen anybody turn their eyes
in that manner. She replied that she had attended her mother, or
mother-in-law, who was supposed to be dying, whose eyes rolled in a
similar fashion. This was the cause of the infant's misfortune.
At Lulea I was informed of a disease of cattle so pestilential that
though the animals were flayed even before they were cold, whenever
their blood had come in contact with the human body it had caused
gangrenous spots and sores. Some persons had both their hands swelled,
and one his face, in consequence of the blood coming upon it. Many
people had lost their lives by the disease, insomuch that nobody would
now venture to flay any more of the cattle, but contrived to bury them
whole.
On June 30 I arrived at Jockmock, where the curate and schoolmaster
tormented me with their consummate and most incorrigible ignorance. I
could not but wonder that so much pride and ambition, such scandalous
want of information, with such incorrigible stupidity, could exist in
persons of their profession, who are commonly expected to be men of
knowledge. No man will deny the propriety of such people as these being
placed as far as possible from civilised society.
The learned curate began his conversation by remarking how the clouds as
they strike the mountains carry away stones, trees, and cattle. I
ventured to suggest that such accidents were rather to be attributed to
the force of the wind, since the clouds could not of themselves carry
away anything. He laughed at me, saying surely I had never seen any
clouds. For my part it seemed to me that he could never have been
anywhere but in the clouds. I explained that when the weather is foggy I
walk in clouds, and that when the cloud is condensed it rains. At all
such reasoning, being above his comprehension, he only laughed with a
sardonic smile. Still less was he satisfied with my explanation how
watery bubbles may be lifted into the air. He insisted that the clouds
were solid bodies, reinforced his assertion with a text of Scripture,
silenced me by authority, and laughed at my ignorance.
He next condescended to inform me that a phlegm is always to be found on
the mountains where the clouds have touched them. I told him that the
phlegm was a vegetable called nostoc, and he thereupon concluded that
too much learning had turned my brain, and, fully persuaded of his own
complete knowledge of nature, was pleased to be very facetious at my
expense. Finally, he graciously advised me to pay some regard to the
opinions of people skilled in these abstruse matters, and not to expose
myself on my return by publishing such absurd and preposterous opinions.
Meantime, the pedagogue lamented that people should bestow so much
attention upon temporal vanities, and consequently, alas, neglect their
spiritual good; and he remarked that many a man had been ruined by too
great application to study. Both these wise men concurred in one thing:
they could not conceal their wonder that the Royal Academy should have
appointed a mere student for the purposes for which I was sent when
there were competent men like themselves in the country ready to
undertake the business.
The common method of the Laplanders for joining broken earthenware is to
tie the fragments together with a thread, and boil the whole in fresh
milk, which acts as a cement.
The Laplanders are particularly swift-footed because: They wear no heels
to their half-boots; they are accustomed to run from their infancy, and
habitually exercise their muscles; their muscles are not stiffened by
labour; they eat animal food, and do not overeat; they are of small
stature. They are healthy because they breathe pure air and drink pure
water, eat their food cold and thoroughly cooked, never overload their
stomachs, and have a tranquil mind.
_IV.--A Lapland Marriage_
All the Laplanders are blear-eyed, owing to the sharp wind, the glare on
the snow, fogs, and smoke. Yet I never met any people who lead such
easy, happy lives as the Laplanders. In summer they have two meals of
milk a day, and when they have milked their reindeer or made cheese,
they resign themselves to indolent tranquillity, not knowing what to do
next.
When a Laplander wishes to marry he goes with all his nearest relatives
to the hut of the young woman. He himself remains outside; but the
others, laden with provisions and presents, enter and begin
negotiations. When they are all seated the young man's father presents
some brandy to the young woman's father, and being asked the reason of
the gift, replies: "I am come hither with a good intention, and I pray
God it may prosper." He then declares his errand, and if his suit is
favourably received, the friends of the lover place the
presents--usually utensils and silver coins--on a reindeer skin before
the father and mother of the prospective bride, and the father, or the
mother, of the lover apportions the money to the young woman and her
parents. If the presents are considered satisfactory, the daughter, who
has usually retired to another hut, is sent for.
When the bride enters the hut her father asks her whether she is
satisfied with what he has done. To which she replies that she submits
herself to the disposal of her father, who is the best judge of what is
proper for her. The mother then lays in the bride's lap the sum
apportioned for her. If it proves less than she expected, she shows her
dissatisfaction by various gestures and signs of refusal, and may
possibly obtain at least the promise of a larger sum.
When such pecuniary matters are finally arranged the father and mother
of the bridegroom present him and his bride with a cup of brandy, of
which they partake together, and then all the company shake hands.
Afterwards they take off their hats, and one of the company makes an
oration, praying for God's blessing upon the newly married couple, and
returning thanks to Him who "gives every man his own wife, and every
woman her own husband."
Then the provisions, which generally consist of several cheeses and a
piece of meat dried and salted, are brought forward, and the company sit
down to feast. The bride and bridegroom are placed together, and are
given the best of the provisions. The company then serve themselves,
taking their meat on the points of their knives, and dipping each morsel
into some of the broth in which it was boiled.
The dinner being over, the whole company shake hands, return thanks for
the entertainment, and retire to bed. Next morning they all feed on the
remainder of the feast. The banns are usually published once. The
marriage ceremony, which is very short, is performed after the
above-mentioned company has departed.
The tranquil existence of the Laplanders corresponds to Ovid's
description of the golden age, and to the pastoral state as depicted by
Virgil. It recalls the remembrance of the patriarchal life, and the
poetical descriptions of the Elysian fields.
About one o'clock on the afternoon of October 10, I returned safe to
Upsal. To the Maker and Preserver of all things, be praise, honour, and
glory for ever!