_Of their Contracts and Marriages._
We have hitherto taken a survey of their ordinary imploiments, and such
as are almost every day in use, as well those peculiar to each Sex, as
common to both; likewise of their Divertisements and sports, wherewith
they use to intermingle those emploiments: It remains that we treat
of those businesses, which do not every day occur, but are singular
and solemn, and undertaken upon special occasions. And first of what
appertain to their Marriages; Concerning them ’tis most memorable, that
whenever any person purposes to marry, ’tis his first business, to make
search after a Maid well stock’d with _Raindeers_. For the _Laplanders_
have a custom, (as shall hereafter more particularly be mentioned) of
bestowing upon their Children soon after their birth, some certain
number of those _Raindeers_, and their increase is accounted of, not as
the Parents estate, but the Childs portion. She therefore, that is best
provided of them, is in most likely-hood of meeting with an Husband.
Nor have they regard to any thing else, as either good breeding, or
beauty, or other the common allurements of woers. For they who dwell
on a hard and barren soile are generally solicitous concerning food,
which because their _Rain-deer_ afford, every one thinks himself
best secured against want when he is best provided of them. As soon
therefore as the young man has cast about him for a wife, which is
usually done at their public meetings for paying of taxes, or upon the
account of fairs; next he makes a journy to her parents, taking along
with him his father, if alive, and one or two more whom he thinks
will be most kindly welcome, but especially one who may declare his
affections, and win the favor of the Maids parents. When they arrive
at the hut, they are all kindly invited in, only the suiter is fain
to wait at door, and bestow his time in chopping wood, or some such
trivial business, till he be summon’d in also, for without express
permission ’tis uncivil in him to enter. When they have drank of the
Spirit of Wine, which the spokes-man brings, he applies himself to the
management of his province, discloses the Suiters affections to the
Daughter, and makes his address to her Father, that he will please to
bestow her in Marriage upon him. Which that he may atcheive with more
success, he honors the Father with the greatest titles and names of
renown that he can devise, at every one bowing the knee, as if he were
treating with a prince. He stiles him with the High and Mighty Father,
the Worshipful Father, as if he were one of the Patriarcks, the best
and most illustrious Father, and no doubt if they were acquainted with
the Roial title of His Majestie, He would not scruple to call him, the
most Majestic Father. The Wine, that the Suiter is supposed to have
brought along with him therewith to pay his respects to her parents,
whom he pretends to, they call either _Pouristwyn_ (that is) the Wine
of prosperous access, or that Wine wherewith he designs to caress
his Father and Mother in Law, that are to be; or else, _Soubowiin_
(that is) the Wine of wooers which tis expedient for wooers to bestow,
thereby to procure permission of converse with the daughter, and gain
the favour and liking of the future Bride. But we must take notice,
that the business is nor proposed to the maid her self first, but her
parents; nor may the Suiter have any conference with her without their
permission. Nay ’tis the usual custom, at this time to dispatch her
away upon some sleevless arrand, either to the _Rain-deers_ pastures
in the Woods, or a Neighbors hut, so as neither the Suiter nor any of
his company may have a sight of her; but if at last either she or some
other woman procure leave for Her of her Parents or kindred, to speak
to him, their entertainment finished he gets him out of the hut to his
sledg, and then takes out his woollen Cloth-Garments, (such as they
use to spruce themselves up withal, at their public Festivals, or more
solemn affairs) and what else is requisite to the present business:
when he has trimm’d himself up, he makes his address to his Mistress
and salutes her. Their manner of Salutation is by a kiss; in which
that they mainly aim at is, that each not only apply his mouth to the
others, but also that both their noses touch; for otherwise it goes not
for a true salute. Next he makes her a present of the rarest delicacies
that _Lapland_ affords, the _Rain-deers_ tongue, the Beavers flesh,
and other dainties, which she refuses to accept of in the presence of
any body; presently after she is call’d aside to some convenient place
without the hut, then if she profess her self willing to receive them,
the Suiter farther puts it to her, whether she will grant him leave,
that he may take his repose by her in the hut; if she grant it, ’tis
concluded between them of their future marriage: withal he presents
his gifts above mentioned. If she rejects his suit, she casts them all
down at his feet. The Bridegroom usually carries them in his bosom,
before he presents them. The full approbation of the Parents, and the
celebration of the wedding is used oftentimes to be deferr’d for a
considerable while, sometimes for two or three years together; and
all that while they bestow upon courting their Mistresses. The reason
why their time of Courtship or wooing proves so long, is because the
Bridegroom is necessitated to gratifie with frequent presents, the
parents and friends nearest in blood to the Bride, without the leave
of each of which he cannot compass the possession of her. This is
expressed by _Samuel Rheen_ in these words, When any Person pretends
marriage to the Daughter of one of the richer sort, he is obliged to
make a present to her parents and nearest Kinsmen, such as is made for
state to Ambassadors or cheif Officers, as large as his means will
reach to, which present they call _Peck_, that is, Peices, every peice
at least must contain two marks of silver, that is, six ounces, there
are some too, that must contain twenty, forty, sometimes threescore
ounces a peice, such peices the Bridegroom is bound to bestow upon His
Mistresses parents and her near kindred. In what things these presents
particularly consist, I shall mention hereafter, for they do not give
barely silver, but moulded into some fashion, or other things besides;
while therefore the Bridegroom is emploied in procuring these pieces,
’tis no inconsiderable while that passes.
In this interval he ever and anon makes a visit to his Mistress, to
whom while he is travelling he solaces himself with a Love Song, and
diverts the wearisomness of his journy. And ’tis their common custom,
to use such kind of Songs, not with any set tune, but such as every
one thinks best himself, nor in the same manner, but sometimes one way,
sometimes another, as goes best to every man, when he is in the mode of
singing. An ensampel of one they use in the Winter season, communicated
to me by _Olaus Matthias_, a _Laplander_, I here annex.
_Kulnasatz niraosam æugaos joao audas jordee skaode
Nurte waota waolges skaode
Abeide kockit laidi ede
Fauruogaoidhe sadicde
Ællao momiaiat kuekan kaigewarri.
Patzao buaorest kællueiaur tuuni
Maode paoti millasan
Kaiga waonaide waiedin
Aogo niraome buaorebæst
Nute aotzaon sargabæst
Taide sun monia lii aigoamass
Saraogaoin waolgat amass
Ios iuao sarga aoinasim
Kiuresam katzesim
Kulnaasatz nirasam
Katze aoinakaos tun su salm._
The meaning of this Song is this,
Kulnasatz _my Rain-deer
We have a long journy to go;
The Moor’s are vast,
And we must hast,
Our strength I fear
Will fail if we are slow,
And so
Our Songs will do._
Kaigè _the watery Moor
Is pleasant unto me,
Though long it be;
Since it doth to my Mistriss lead,
Whom I adore;
The_ Kilwa _Moor,
I nere again will tread_.
_Thoughts fill’d my mind
Whilst I thro_ Kaigè _past.
Swift as the wind,
And my desire,
Winged with impatient fire,
My Rain-deer let us hast._
_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.
[Illustration]