_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.
[Illustration]
But tho they usually make them in this shape, yet there are some,
especially in _Lapponia Tornensis_, who worship a meer stump. They
have no Image of the Sun, either because he is conspicuous enough of
himself, or because in the mystery of their Religion he is the same
with _Thor_: but _Storjunkar_ is represented with a stone, as is
clearly proved by several writers, and easily deduced from others.
The form of this stone (if we will believe _Olaus Petri Neuren._) was
like a Bird, _Samuel Rheen_ saies it somtimes represents a man, and
somtimes som other creature. The truth is its shape is so rude, that
they may sooner fancy it like somthing themselves, then perswade other
People that it is so. In the mean time their fancy is so strong, that
they really believe it represents their _Storjunkar_, and worship it
accordingly. Neither do they use any art in polishing it, but take
it as they find it upon the banks of Lakes and Rivers. In this shape
therefore they worship it, not as tho it were so made by chance, but
by the immediate will and procurement of their god _Storjunkar_, that
it might be sacred to him. Thus they erect it as his image, and call
it _Kied Kie Jubmal_ i. e. the stone God. The rudeness of these Images
gave _Tornæus_ occasion to deny that they had any shape at all, only
made rough and hollow by the falling of water upon them, tho their
hallowness without doubt occasioned the _Laplanders_ fancy of their
likeness to something: but he confesses that in an Island made by a
Cataract of the River _Tornatræsk_ called _Darra_, there are found
_Seitæ_, just in the shape of a man, one of them very tall, and hard
by 4 others something lower, with a kind of Cap on their heads. But
because the passage into the Island is dangerous by reason of the
Cataract, the _Laplanders_ are forc’t to desist from going to that
place, so that it is impossible now to know how those stones are
worshipped, or how they came there. These stones are not set up by
themselves, but lie 3 or 4 together, according as they find them; the
first of which they honor with the title of _Storjunkar_, the second
they call _Acte_, or _Storjunkars_ wife; the third his Son or Daughter,
and the rest his Servants. And this they do because they would not have
their _Storjunkar_, who is _Thors_ Viceroy, in a worse condition then
other Roial Prefects, whom they usually see thus accompanied by their
Wives and Children, and Attendants. His representation is as follows
[Illustration]
I come now to their Sacrifices and other Ceremonies used to their
Gods. First it is observable that they are performed only by men, all
women being excluded; they esteeming it as great a crime for a woman
to offer Sacrifice as to frequent the consecrated places. They never
offer Sacrifice till they have enquired of their God whether he will
accept it or no. This they do with a certain instrument which they
call _Kannus_, not unlike the old fashioned Drums, from whence they
are usually called Laplandish Drums, and shall be exactly described
hereafter. This Drum being beaten, and some Songs sung, they bring the
designed Sacrifice to _Thor_, who if he signifies by a ring in the Drum
that the Sacrifice is pleasing to him, they fall presently to work:
otherwise they carry it to the Sun, and so to _Storjunkar_, till one of
them will accept of it. The manner of it is thus. They pull off some
of the hair at the bottom of the beasts neck, and bind it to a ring
which is fastned to the Drum, then one of them beats the Drum, and all
the rest sing these words, _What sayst thou ô Great and Sacred God,
dost thou accept this Sacrifice, which we design to offer unto thee?_
And while they chant these words, they repete the name of the mountain
where they are: then if the ring rests on that part of the Drum where
the God is pictured, they take it for granted that the God is pleased,
and so proceed to the Ceremony; or else they carry the Sacrifice to
_Thor_, and use the like form of words, _Father God will you have my
Sacrifice_. _Peucer_ either thro false intelligence, or misapprehension,
relates this business somthing differently, they have (saies he) a
brasen Drum whereon they paint several sorts of Beasts, Birds, and
Fishes, such as they can easily procure: bolt upright upon this Drum
they fix an iron pearch, upon which stands a brasen Frog, which at the
beating of the Drum falls down upon some of the pictures, and that
creature whose picture the Frog touches, they sacrifice. Their usuall
sacrifices are Rain-dears, tho sometimes they use other creatures, as
Dogs, Cats, Lambs and Hens, which they fetch out of _Norway_. The 3^d
thing observable is that they offer their Sacrifices usually in the
Autumn, because, I suppose, the Winter and night being at hand they
think they have more need of their Gods assistance, which may probably
be the reason too why every year about that time they make a new image
for _Thor_, which is alwaies don 14 daies before Michaelmas. And thus
they consecrate it, first they sacrifice the Rain-dear, then taking out
his bones they anoint the Idol with the blood and fat, and bury the
flesh and bones under ground. Besides this Idol they erect one to him
every time they sacrifice, and then they place them all one by another
upon a table behind their Hut. First when the God hath approved of
the Sacrifice, which is usually a Buck to _Thor_, they bind it behind
the house, then with a sharp knife they run him thro the heart, and
gather the heart-blood, wherewith they anoint the Idol, into a vessell.
After that having placed the images right, and adorned the table, they
approach reverently to it, anoint the head and back all over with the
blood, but on his breast they only draw several Crosses. Behind him
they place the skull, feet, and horns of the sacrificed Dear; before
him they place a Coffer made of the bark of Birch, into which they
put a bit of every member of the Rain-dear, with some of the fat, and
the rest of the flesh they convert to their private uses. This is the
manner of the _Laplanders_ sacrificing to _Thor_. But when they offer
Sacrifice to _Storjunkar_, which is likewise a male Dear, then first
they run a red thred thro his right ear, and bind him, and sacrifice
him in the place they did that to _Thor_; preserving the blood likewise
in a vessel. Then he who performs the Ceremony takes the horns and
the bones of the head and neck, with the feet and hoofs, and carries
them to the mountain of that _Storjunkar_, for whom the Sacrifice was
designed. When he comes near the sacred Stone, he reverently uncovers
his head, and bows his body, paying all the ceremonies of respect and
honor. Then he anoints the Stone with the fat and blood, and places
the horns behind it. Unto the right horn they ty the Rain-dears yard,
and to the left some red thred wrought upon tin with a little piece of
silver. The same rites that are observed to _Storjunkar_ are also used
to _Seita_, to whom the _Laplanders_ usually sacrifice upon Holydaies,
or after some loss or misfortune. Then making their Praiers and
Devotions to the Idol in their best clothes, they offer him all manner
of oblations, and the choisest parts of the Rain-dear, as the flesh,
fat, skin, bones, horns, and hoofs, whereof there are great heaps to
be seen at this day where _Seita_ was worshipped. The horns are found
placed one above another, in the fashion of a fence to the God, which
is therefore by the _Laplanders_ called _Tiorfwigardi_, that is a Court
fenced with horns, which are sometimes above a thousand in number.
Before these horns they used to hang a garland made of Birch tree,
stuck about with bits of flesh cut from every member of the sacrifice.
This I suppose first caused the mistake of those who reported that the
_Laplanders_ worshipped the horns of Rain-dears. All the flesh that
remains of the sacrifice the _Laplanders_ spend in their houses: and
this is the ordinary way of sacrificing to _Storjunkar_. Two other
methods there are but less used; one when they bring the sacrifice
alive to the hill where the Idol is placed: another when they would do
so, but cannot climb the hill where _Storjunkar_ is by reason of its
steepness. For the first they kill the sacrifice hard by the Idol, and
when they have performed the usual ceremonies, they presently boil the
flesh in the place, especially that about the head and neck, and invite
their friends to the eating of it. This they call _Storjunkars_ Feast,
and when they have done they leave the skin behind them. This is not
used in all _Storjunkars_ hills, but only in some peculiar place where
he hath manifested to them that he will be worshipped so. The other way
of sacrificing is when the hill is so craggy that they cannot ascend
it with their sacrifice, then they throw up a stone to the top of the
mountain, which they dip in the blood and go away, as having paid their
devotion. But as (besides the sacrifice) they once a year honour _Thor_
with a new Image; so do they _Storjunkar_ with fresh bowes twice every
year. The first time in Summer with birch and grass; next in Winter
with pine. The same also _Tornæus_ reports of the _Seitas_. Then it is
they seek whether their God be favorable and propitious to them or no:
for when they go to strow the bows and grass under him, if the stone
proves light, they hope he will be kind; but if it be something heavier
then ordinary, they suspect he is angry with them, and immediatly
to reconcile him they devote some oblations to him. And thus are
_Peucerus_ his words to be understood, when the _Laplanders_ (says he)
go a hunting or fishing, or upon any other enterprise, they try their
success by the weight of their God, who if he is easily moved, they
take it for granted that he approves of their design; if hardly, then
he dislikes it: but if he be unmoveable then they suppose him offended
with them. This is not to be understood of all their affairs, but only
when they lay fresh straw under him, for at other times they enquire
his plesure with a drum, of which I have already spoken.
It remains now that we treat of the sacrifices used to the Sun, these
are young Rain-dears, and those not bucks but does: the rites are most
of them the same with those already mentioned; only instead of a red
string thro the right ear of _Storjunkars_ sacrifice, they run a white
one thro the Suns; then they make a garland, not of birch, but willow,
about as big as the hoop of an Hogshead. This they place upon a table
behind the Hut where they sacrifice to _Thor_, not upon the same table,
but one like it. And this sacrifice differs from the other in that
there are neither images erected here, nor horns, the beasts being not
come to their growth. But that there may be some resemblance of the
Sun, they place the chief bones of the sacrifice upon the table in a
circle.
Besides these 3 principal Gods they have some petty ones, as the Manes
of deceased men, and the _Julii_ troops. They have no particular names
for the Ghosts, but call them all _Sitte_: neither do they erect them
images as they do to _Thor_ and _Storjunkar_; only they offer them some
certain sacrifices. At which time their first business is to enquire
the will of the dead, whether it please him to be worshipt with that
kind of sacrifice in these words, _Maijke werro Jabmike sitte_, _ô you
Manes what will you have_, then they beat the drum, and if the ring
falls upon any creature there pictured they take it for the sacrifice
which the ghost desires: they then run thro his ear, or, as others
say, ty about his horns a woollen black thred. Having performed the
sacrifice, they spend all the flesh upon their own uses; except a bit
of the heart, and another of the lungs: each of which they divide
into 3 parts, and fasten them upon as many sticks, which they dip in
the blood of the sacrifice, and so bury them in a kind of Chest made
in the form of a Laplandish Dray, as they do the bones of all other
sacrifices. But of this I shall speak more at large when I come to
their funeral rites, where the same things are likewise used. I shall
only add that these rites are still observed in _Lapland_ by all that
are superstitiously given. The _Juhlii_, whom they call _Juhlafalket_,
as I said of the ghosts, have no statues, nor images; the manner of
worshipping them is in this sort. The day before the festival, which
is Christmas day, they abstain from all flesh: and of every thing that
they eat, they take a litle piece and preserve it very carefully, which
they do likewise the next day. In their feasting, the bits which they
have gathered in these two days they put into a chest, made of the bark
of Birch, in the fashion of a Boat with sails and oars, together with
some fat of the pottage, and hang it upon a tree behind the Hut, about
a bows shot off, for the _Juhlii_ to feast on, whom they then suppose
to wander in troops in the Air, thro woods and mountains; a ceremony
not unlike to the ancient libations to the _Genii_. But why they do
this in a Boat they can give no reason: but we may conjecture that
hereby is intimated how the knowledg of Christs-birth (declared by the
Company of Angels, which as I have shewed already was the meaning of
these _Juhlii_) was brought by Christians, who came to them in Boats.
So much of the _Laplanders_ Idolatry and Superstition, which remains to
this day amongst many of them, as is found by daily experience.