598 



I.nplsnJ. custom that the friends and relations of the parties meet 

 S'"^ together, a few days after the marriage, and partake of 

 a homely entertainment, consisting usually of a mess 

 of broth, a little roast mutton, and metheglin. The 

 bridegroom usually remains with the parents of the 

 bride for the space of one year ; and, at his departure, 

 receives what portion they are able to give with their 

 daughter, to establish the young people in the world. 

 It is usual, at the birth of a child, to assign a female 

 rein-deer, with all her future offspring, as a provision 

 for the boy or girl, who is thus, when grown up, not 

 unfrequently the owner of a considerable herd. 



Funerals. The funerals of the Laplanders are conducted with 

 little ceremony. The body, slightly wrapped in a coarse 

 cloth, is carried to the grave by the friends and rela- 

 lives, who are entertained with a slight repast, and a 

 small portion of metheglin. In former times, it was 

 the custom to raise a heap of stories over the grave ; but 

 an old sledge turned with its'bottom upwards, is now 

 the only monument placed over the spot of interment. 

 Before the conversion of the Laplanders to Christiani- 

 ty, they placed an axe and tinder-box beside the corpse 

 of a man, and beside that of a woman her needle and 

 scissars, supposing them to require these implements in 

 the other world. They likewise interred a quantity of 

 provisions along with the dead body ; and, during the 

 first three years after the decease of a relative, were ac- 

 customed, from time to time, to deposit, in holes dug 

 beside the grave, small quantities of tobacco, or of what- 

 ever was most agreeable to their departed friend du- 

 ring his life-time. 



Beligion. From the time that so large a portion of Lapland fell 

 under the dominion of Sweden, repeated attempts were 

 made to convert the natives to the Christian faith ; and 

 the same object was diligently prosecuted by the Danish 

 government. The Laplanders, however, continued to 

 retain a strong attachment to their ancient mythology ; 

 and, even so late as the middle of the 1 8th century, a 

 great part of the nation secretly worshipped idols, while 

 publicly professing the Christian religion. Their an- 

 cient deities were sufficiently numerous, but may all be 

 arranged under four classes. 1. The super-celestial, 

 namely Radien Atzhie, the chief divinity, and Radien 

 Kiedde, his only son, to whom was transferred the 

 power of creating and governing the world. 2. The 

 celestial, namely, Beiwe, the sun, the fountain of light 

 and heat ; Ailekes, and Ailekes Olmak, two deities to 

 whom were dedicated the days of Friday and Saturday. 



3. The sub-celestial, namely, Maderatja, who kept the 

 region of the air nearest the sun, and procreated all 

 things ; Maderakka, his wife, the protecting goddess 

 of the Lapland women ; Sarakka, and Juks-akka, their 

 daughters, equally adored with their mother, and to the 

 latter of whom were particularly recommended the newly 

 born children ; and Horagalles, the god of thunder. 



4. The subterranean, namely, Sairvo and Sairvo Ol- 

 mak, the gods of the mountains, who preserve the tra- 

 veller from dangers ; Saiwo Guella, the conductor of 

 souls to the shades below ; Jabme Akko, or death, who 

 presides also over the region of departed spirits, where 

 the good, furnished with new bodies, enjoy, in an ex- 

 alted degree, all the dignities and pleasures which they 

 had left on earth, and are prepared to attain a more 

 complete felicity in the presence of Radien ; Rota, the 

 sovereign of the infernal regions, where the wicked are 

 tor ever banished, and the god who sends all diseases 

 on men and beasts. The rein deer, and the rest of the 

 brute creation, were also believed to partake of the 

 peaceful enjoyments in the regions of Jabme Akko. 



LAPLAND. 



To these deities were presented various offerings and Lapkni 

 sacrifices. Upon any change of habitation, libations ^ ~y 

 were made of whey or mill? to conciliate the guardian Religion, 

 divinity of the place ; and of brandy to tte Lares or 

 household gods, who were supposed to reside under the 

 fire-place. To conciliate the favour of the deities to 

 their children, sacrifices of sheep or deer were offered 

 before the child was born ; a dog was buried alive at 

 the moment of the birth ; and some other animal killed 

 when the infant was at the breast. Offerings and sa- 

 crifices were usually made for the removal of epidemic 

 disorders, for success in hunting, &c. In these cases 

 sometimes the whole of the victim was presented; 

 sometimes only a part ; sometimes merely the bones ; 

 while the blood was sprinkled upon staves, which were 

 left on the spot, or mingled with the waters of an ad- 

 jacent river or lake. The liver of a bear, the horns and 

 other parts of a'deer, taken in the chase, were very 

 commonly consecrated to the deity of the place. Dif- 

 ferent mountains and rocks, remarkable for their shape . 

 or height, were distinguished as holy places ; and, to 

 this day, the Laplanders abstain from hunting or pitch- 

 ing their tents in the vicinity of these sacred spots, 

 and sometimes pay them a respectful annual visit, dres- 

 sed in their best clothes. All these sacrifices were per- 

 formed by a privileged class of men, named Noaaids, 

 who divided the victims with great expertness, and wore 

 at the time of sacrificing a peculiar habit. No woman 

 was allowed to have any concern in preparing or so- 

 lemnizing these rites ; but the females had a full share 

 in the ancient magical arts of their nation. Their skili, 

 indeed, is now nearly extinct, and not a wind is to be < 



purchased along the whole of the coast. But a few of 

 these superstitious practices are occasionally observed, 

 particularly the Runic drum, Ganic flies, and Juoige. 

 The Runic drum, resembling the head of a common 

 drum, has its wooden frame hung round with brass 

 rings, placed so near each other as to rattle together 

 upon the slightest touch. The skin or parchment 

 stretched over the drum is covered with painted cha- 

 racters, representing the different fleities, and other 

 mystical figures, to the number of forty-five symbols. 

 These drums are esteemed according to their antiquity ; 

 and are preserved with great care and secrecy. In any 

 affair of importance, they are consulted in the following 

 manner : 



A ring is placed upon the drum-head, which is then 

 smartly struck with a small hammer made of deer's horn, 

 so as to drive the ring from side to side over the painted 

 surface : and according to the course which it takes, or 

 the figures which it touches, the omen is interpreted as 

 good or bad. Private families have their own drum 

 for ordinary cases ; but in matters of public import, 

 such as an epidemic sickness among the people or cat- 

 tle, the Noaaids, or privileged soothsayers, regularly 

 trained to the art, hold a public consultation oPthe ora- 

 cle. During the ceremony, he makes a number of 

 frightful grimaces, and takes an unusual quantity of to- 

 bacco and brandy, by which he is at length so intoxi- 

 cated as to fall into a deep sleep. Upon awakening 

 from his supposed trance, he pretends to have been 

 conveyed to one of the holy mountains, where he had 

 an interview with the deities, and delivers their direc- 

 tions as to the proper sacrifice to be offered, which is 

 pommonly that of a well fed deer; at whose immola- 

 tion the soothsayer himself is always the principal guest. 

 Should the sacrifice fail in procuring the desired object, 

 the simple Laplander consults another Noaaul, whose 

 response commonly requires the sacrifice- of another fat 



