- Project Runeberg -  The History of Lapland /
25

(1674) Author: Johannes Schefferus - Tema: Sápmi and the Sami
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whether on their own accord to please their Kings, as Ziegler would have it,
or for other reasons, at length they took upon them the name of Christians,
which happened in the time of Ladulaus Magnus, in the year 1277, from
whence we must date the planting of Christian Religion in Lapland, which
Religion they neither wholy embraced, nor wholy refused, but retained it
with an inveterate, and as it were Jewish prejudice, not out of any zeal,
or preferring it as more necessary for their welfare before their former
Religion; but outwardly only and in shew, esteeming it the best means to gain
their Princes favor, and to prevent those evils which threatened them, if
they should persist in their obstinacy. Hence it was that they were married
by a Christian Priest, and baptised their children according to the ceremonies
of Christianity, which were the two chief things wherein their Christian
Religion consisted; and the only things mention’d by Olaus M. For the use
of catechising, or preaching of the Gospel, and other information in the
heads of Christian Religion were wholy unknown to them, as may be prov’d
from the ancient records of Bishopricks, wherein there is no mention of
any Lapponian Diocess, or Church, or of any Diocess to which Lapland
might belong. Lastly, if it had not bin so, what need was there of Ericus
his express to Vpsal, that they would send Priests into Lapland: this, and
whatsoever else Ziegler alledges for the slow advance of Chriftianity in
Lapland, Olaus Magnus endevors to evade; but at length is forc’t to
confess that the Northern parts thereof are not yet reclaimed, and therefore
hopes for their conversion.

This was the State of Christianity in Lapland till the times of Gustavus,
differing from their ancient Paganism only in name, and a few external rites,
whereby they labored to make the World believe that they were Christians,
which gave Damianus à Goes (tho a friend and contemporary of Johannes
and Olaus Magnus) very good reason to complain that there was no knowledg
of God and Christ in the Land. From hence we may understand how to
interpret Olaus M. when he saies that by the earnest and pious exhortations
of the Catholic Priests, great part of these wild People were, and more
were likely to be brought over to the Christian Religion. But when Gustavus
came to the Crown, as he took greater care then his Predecessors for
promoting of the true Religion in other parts of his dominions, so he did in
Lapland also; and as the chief means to effect this, he took the peculiar
charge of them upon himself. Whereas heretofore they were rather tributaries
of the Birkarli then the Kings of Sweden; and consequently neglected
by those Kings; now at some set times in the Winter, they were obliged
to meet together in a place appointed, where they were to pay their
tribute to the Kings Officers, and be instructed in the Gospel by the Priests,
and also to give an account of what they learnt the year before. This
custom must needs have its beginning in Guftavus’s time, for he was the first
King that demanded tribute of the Laplanders, and consequently that
assembled them together for the paying of it. Besides Olaus M. mentions no
such institution; which he would have don had it bin received in his time.
Nay he confesses that if the Laplanders had a mind to have their Children
baptised, they were forc’t to carry them on their backs two hundred Italian
miles to a Christian Church, in some of their neighboring Countries, as
Aongermannia, Helsingia, and the like, and if they neglected this duty,

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