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 relatives, who arc entertained with a slight repast, and a small portion of metheglin. In former times, it was the custom to raise a heap of stones 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 Christianity, they placed an axe and tinder box beside the corpse of a man, and beside that of a woman her needle and scissors, supposing them to require these implements in the other world. They likewise interred a quantity of provisions along with the dead body ; and, dur ing the first three years after the decease of a relative, were accustomed, from time to time, to deposit, in holes dug beside the grave, small quantities of tobacco, or of whatever was most agreeable to their departed friend dur ing his life-time.
From the time that so 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 go vernment. The Laplanders, however, continued to retain a strong attachment to their ancient mythology ; and, even so late as the middle of the I 8th century, a great part of the nation secretly worshipped idols, while publicly pro fessing the Christian religion. Their ancient deities were sufficiently numerous, but may all be arranged under four classes. I. The super•celestial, namely, Radien Atzhic, 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 foun tain of light and heat ; Ailekes, and Aitckes Olmak, two deities to whom were dedicated the days of Friday and Sa turday. 3. The sub-celestial, namely, 'Iaderatja, who kept the region of the air nearest the sun, and procreated all things ; Aladerakka, his wife, the protecting goddess of the Lapland women; Sarakka, and Juks akka, their daugh ters, 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 subterraaean, namely, Sairvo anti Sairvo Olmak, the gods of the mountains, \V 110 preserve the traveller from dan gers; Saiwo Guella, the conductor of souls to the shades he low ; Jahme Akko, or death, who presides also over the region of departed spirits, where the good, furnished with new bodies, enjoy, in an exalted degree, all the dignities and pleasures which they had left on earth, and are prepar ed to attain a more complete felicity in the presence of Radien ; Rota, the sovereign of the infernal regions, where the wicked are for 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 Jabine Akko. To these deities were presented various offerings and sa crffices. Upon any change of habitation, libations were made of whey or milk, to conciliate the guardian divinity of the place ; and of brandy to the Lares or household gods, who were supposed to reside under the fire-place. To conciliate the layout of the deities to their children, sa crifices 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 sacrifices were usually made for the removal cf epidemic disorders, for success in hunting, Ste. In these cases, sometimes the whole of 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 adjacent river or lake. The liver of a bear, the horns and other parts of a deer, taken in the chase, were very commonly consecrat cd to the deity of the place. Different mountains and rocks, remarkable for their shape or height, were distin guished as holy places; and, to this (lay, the Laplanders abstain from hunting or pitching their tents in the vicinity of these sacred spots, and sometimes pay them a respect ful annual visit, dressed in their hest clothes. All these
sacrifices were performed by a privileged class of men, named Noaaids, who divided the victims with great expert ness, and wore at the time of sacrificing a peculiar habit. No woman was allowed to have any concern in preparing or solemnizing these rites; but the females had a full share in the ancient magical arts of their nation. Their skill, indeed, is now nearly extinct, and not a wind is to be pur chased along the whole of the coast. But a few of these superstitious practices are occasionally observed, particu larly the Runic drum, Ganic flies, and Juoige. The Ru nic 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 skim or parchment stretched over the drum is covered with painted characters, representing the different deities, 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 fol lowing 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 one n drum for ordinary cases ; but in matters of public import, such as an epide mic sickness among the people or cattle, the Noaaids, or privileged soothsayers, regularly trained to the art, hold a public consultation of the oracle. During the ceremony, he makes a number of frightful grimaces, and takes an unusual quantity of tobacco and brandy, by which he is at length so intoxicated 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 directions as to the proper sacrifice to be offered, which is common ly that of a well fed deer; at whose immolation the sooth sayer himself is .always the principal guest. Should the sacrifice fail in procuring the desired object, the simple Laplander consults another Noaaid, w hose response com monly requires the sacrifice of another fat (leer—and so on, till either the rites are considered successful, or the victims happen to be exhausted. The Ganic flies are evil spirits, supposed to be under the Noaaid's authority, to whom alone they are visible, and who pretends to keep them safely in a box till he requires their services. Should he be employed to recover stolen goods, he repairs to the tent where he suspects the thief may be found, and pouring a quantity of brandy into a dish, makes many grimaces over it for a considerable time. lie then takes the sus pected person aside, charges him with the crime, declares that he saw his countenance distinctly reflected in the dish of brandy, and threatens to let loose upon him a swarm or• Ganic flies until he make restitution. In this mannner he so works upon the fears of the suspected person, that, if really the thief, he seldom fails to replace the stolen goods as secretly as he had taken them away. The juoige, or song of incantation, is used by the Noaaid in the exercise of his magical Junction, and is delivered with the most hi deous kind of yelling that can be imagined. It is frequent ly employed by those who are not professed magicians, as it is supposed to have the power of driving away the wolf, and other enemies of the herds. The words and import are sufficiently simple ; but the mode of uttering them is ac counted by no means unlikely to alarm even the ravenous prowler in his haunts.