THE SHAMAN OF ALTA

THE 1627 WITCH TRIAL OF QUIWE BAARSEN

Rune Blix Hagen
Department of History and Religious Studies, University of Tromsø

© Rune Blix Hagen 1998-2014

From the hearing of a case about witchcraft at Hasvåg, in the western region of Finnmark, Norway , May 1627 - Sammendrag norsk
Ein Schamane aus dem arktischen Norden

Source: Court Book ("Tingbok"), No.2 for Finnmark, March 1627 - August 1633, 4a-5b

A criminal case was brought against a Sami shaman (noaidi) called Quiwe Baarsen, working as a servant for Norwegians at Aarøya, in Altafjorden. From 1603 until 1607 he lived in Lappojavrre, at this time in the Swedish-Norwegian borderlands (Lapland). In 1608 he moved to Porsangerfjorden and after 1613 we can find him at Talvik and Lagnes in Altafjorden before settling down at Aarøya in the early 1620's. He is one among twenty-six Sami accused of witchcraft in Finnmark (or Vardøhus Len) in the 17th century.

The Court:
Bailiff (fogd): Niels Knudsen
Deputy Bailiff( underfogd) in Hasvåg: Jens Jensen Vendelbo
Chief Magistrate and Jury Foreman (Sorenskriver): Johan Borchenfeld
Local jury members (lagrettemenn): Jens Jensen Vendelbo, Daniell Christophersen, Niels Poullsen, Jens Olsen, Jon Hellesen and Oluf Semundsen.

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Hasvåg in the 17th century. From Speculum Boreale by Hans H. Lilienskiold.

FROM THE COURT RECORDS:

On 9 May 1627, the local court was in session, at Hasvåg, in the presence of Bailiff Niels Knudsen and a jury. The bailiff questioned a Sami male, Quiwe Baarsen, about what he did the time he made sailing winds for Niels Jonsen, from Rognsund, two years before (1625). Quiwe confessed that Niels came to him on the eighth day before All-Saints Day, in 1625, and asked for a sailing wind for him to get to Hasvåg, saying that he would pay him well when he came back. Quiwe agreed to this, took off his right shoe (komage), and washed his bare foot in calm sea waters, saying:

"Wind to land, wind to land!".

Niels and his fishermen then got a favourable sailing wind. Before sailing to Hasvåg, Quiwe told the fishermen not to set the sail too much before they passed Klubbenes; after that, they could set the sail as much as the boat could carry.

The Saturday before All-Saints Day, Trine, the wife of Oluf Øresen, came to Quiwe and asked him to make a sailing wind so that her husband, who had sailed with Niels Jonsen, could come home soon. She promised to give him a keg of beer if he would raise the wind. Again Quiwe agreed, and this time he took a piglet, throwing it into the sea and invoking the winds with:

"Wind to sea, wind to sea!"

But the piglet squirmed too much under the sun (snode sig formegit vnder soelenn), and the wind became too strong. Quiwe said to Trine: "God have mercy on them. I am afraid that they have left prematurely and that the wind will be too strong. If they sailed at the beginning of the storm, may God have mercy, or they will not return."

Niels Jonsen, Oluf Øresen and three boys from Hasvåg - Jon Olsen, Hans Poulsen and Matz Olsen - all perished in that storm. The bailiff asked if Quiwe had raised the wind other times. Quiwe replied: "Yes, I have often made wind for people. Four years ago I made wind for a ship from Nordlandene, lying at Karcken, because the men aboard requested that I make wind for them. So I washed my foot and stirred a gentle southern wind."

Furthermore, the Bailiff asked whether he knew how to do sorcery (gand). Quiwe answered that he had never taken anything to conjure runic spells (rundom). The Bailiff then wanted Quiwe to explain what the runic spells were. Quiwe answered:

"When they want to cast runic spells, they use a Sami drum – (goavdi)  (runebomme). The drum is made of pine root and covered with reindeer hide or buckskin. They use a piece of wood, as a handle under the drum, and claws from every kind of animal native to this county are hung around the drum. Nine lines are painted on the drum with alder bark; this bark is also used to paint domestic pillows in the huts of the Sami. The first line on the drum represents their god, the second the sun, and the third the moon; these, in turn, symbolise the animals which can bring them luck or inflict harm on their enemies. And when two sorcerers (gandmen) want to test whose craft is the strongest, they paint two antler-butting reindeer on the drum. Whichever one turns out to be the strongest will indicate which master is strongest and most cunning. And when they want to ask their apostle (demon or guiding spirit) about something, they will take some small pieces of copper and hang them on the wings of a bird made of copper, which they then place on the drum. Striking the drum with a horn hammer, lined with beaver skin, the bird leaps around on the drum and finally stops on one of the lines. Then the master knows immediately what the apostle has answered. To protect the master, or whoever else may be in the hut (gammen), from accident, they beat the drum with the hammer. He whose bird falls from the drum will not live long."

Then Quiwe was asked if he had studied this craft for some time. Such things were introduced to him when he was a mere boy, he replied. He was also asked how often he himself had been involved in beating such a drum. He answered that once many sorcerers (gandmenn) came together to drum, to see whose craft was strongest.

Quiwe was also interrogated about who had taught him to raise the wind (gjøre bør). He then said:

"A Sami, now dead, by the name of Lauridtz Quern (from Kvalsund), before the time of the war" (i.e. the Kalmar War with Sweden, 1611-1613).

 Two days later, on 11 May, the court was again in session. Quiwe Baarsen's account was read to him, and he was asked to confirm his statements. He pleaded guilty to the charges. The bailiff asked the court to arrive at a verdict and wanted the penalty to be strong. According to the bailiff, Quiwe Baarsen should be given the death penalty and be burned at the stake. In the verdict, the local court said that Quiwe Baarsen had made a free confession about the use of diabolic spells and that he had used witchcraft to drown five people. The court in Hasvåg sentenced Quiwe Baarsen to death and to be burned at the stake.

 

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A Sami shaman using his drum.
More about this picture

References:
Tingbok nr. 2 for Finnmark, 1627-1633, Statsarkivet i Tromsø
Fogderegnskap for Torneå og Vestersjøen 1599-1609

Hagen, Rune "The witch-hunt in early modern Finnmark," Acta Borealia 1- 1999: 43-62
Lilienskiold, Hans H. Trolldom og ugudelighet i 1600-tallets Finnmark, Redigert og bearbeidet av Rune Hagen og Per Einar Sparboe, Ravnetrykk nr.18, Tromsø 1998.
Hagen, Rune Blix. ”Den gamle heksemesteren fra Varanger” i Hekser. Fra forfølgelse til fortryllelse, Oslo (2003) 2010.

Hagen, Rune Blix, The Sami – Sorcerers in Norwegian History. Sorcery Persecutions of the Sami, CálliidLágádus, Kárásjohka- Karasjok 2012.

Nielsen, Jens Petter: Altas historie, Bind 1, Alta 1990

Livsfarlig trolldom (fra Labyrint nr. 4/2011)

 

Some notions of Sami Witchcraft and Magic

Sami witchcraft was known to entail three characteristics, according to educated Europeans of the early modern age. The Sami were renown for their abilities to tell fortunes and predict future events. Ever since the Nordic sagas were recorded, this feature of the indigenous populations of the North was well-known. It was forbidden to travel to Finnmark's Sami, according to ancient Norwegian laws, to have one's fortune told. But closely associated with their powers of prophecy were their abilities to narrate events. By the use of a magic drum (runebomme), and other rituals, a Sami shaman (noaidi) would allow himself to fall into some kind of a trance - at which time his spirit would be led far away. Upon awakening, he could tell a patron of events that had occurred at the site to which his spirit had travelled.
Satan himself was thought of having given these drums to the Sami, according to Christians immersed in demonological concepts of shamanism. The drum, or instrument of the Devil, was the means by which a sorcerer would summon his demons. Such demons were believed to reside in a drum, and these were revived by striking the drum. In this manner, each drumbeat was intended for Satan in hell - to quote a Swedish missionary working among the Sami. While under the spell of his satanic trance (djevelsøvn), a shaman would communicate with his attendant demon whom, because of his tremendous acuity and faculty for moving swiftly, could divulge global events to his master. As a result, 17th-century missionaries appointed to the Sami regions made necessary arrangements to burn the drums and to destroy the pagan gods of the Sami. The demonizing of this pantheistic-like religion profilated throughout the 17th-century. And Sami who believed in their abilities to predict the future were accused of being satanic prophets.
"Gand" was the third kind of sorcery attributed to the Sami. Spellcasting - or "gand" (diabolicus gandus) - was what Norwegians, and other pious men and women, feared most during the 16th-century and the beginning of the 17th-century. The Sami were known to cast their evil spells across vast distances. In fact, such spells could be carried upon the northern winds and result in illnesses among people far to the South in Europe. These beliefs were asserted with great conviction by some of the greatest intellectuals residing in France, England and Denmark. The "gand" was imagined to be something physical. Olaus Magnus, for instance, spoke of this kind of spell as small leaden arrows, at the middle of the 16th-century. And the Nordland vicar, Petter Dass, described the Sami spell as vile, dark blue flies - otherwise known as Beelzebub's flies - at the end of the 17th-century. Historical court records, from Finnmark and Nordland, offer specific descriptions and actual illustrations of the Sami "gand". One of the passages even mentions that the "gand" resembles a mouse with heads at both front and rear. Consequently, the Sami were known to bewitch by casting spells upon people. This is the kind of bewitching that is reported upon in the Sami sorcery trials of 17th-century Finnmark. Some witch trials were also said to contain elements of shamanism, but only in limited numbers.

Satan in the North
Satan im Norden
At the Entrance to Hell
Am Einstieg zur Hölle
Vorestellungen über Samische Zauberkunst
The 1670 voyage of la Martinière

Images of Sápmi


SUMMARY of The article:
A Harmless dissenter or a diabolic sorcerer? The 1692 witch trial of the Sami Anders Poulsen.
(Printed in the Norwegian journal "Historisk tidsskrift", Bind 81, Nummer 2-3/2002: 319-346)
Beskrivelse: Beskrivelse: W:\HagenRu1.JPGIn the early modern period the Sami were known throughout Europe as immensely dangerous magicians and sorcerers. The missionaries and people representing the government came to the North Calotte to demolish sacred places and to confiscate magic drums. As this article shows, the witch hunt in the northern part of Norway (Arctic Norway) stands out as one of the worst cases of witch persecutions in all of Europe in comparison to the very small size of the population.

On the picture I'm holding the original runebomme, which was confiscated from Anders Poulsen in Nesseby, Eastern part of Finnmark, late 1691. The drum is preserved at De Samiske Samlinger (Sámiid Vuorká Dávvirat) in Karasjok.
Photo by Marianne Johnsen Utsi, Ságat (November 2003)

In Arctic Norway over 175 people were prosecuted for the crime of witchcraft from 1593 to 1695. The witch trials of the far north are distinctive in a European context because of the elements of Sami magic. About 20% of the witch trials are known to have affected the Sami. But only a few of these trials show traces of Sami shamanism. In Sami shamanism the drum, runebomme, is of great importance, and often linked to ecstatic divinations. The Sami shaman, noaidi, played his drum when he wanted to heal, divine, or to bring luck during hunting, and when he wanted to communicate with his gods. During the witch trials in Finnmark, two Sami drums were confiscated. One of the owners had to answer questions about the use of the drum and about the meaning of all the figures and symbols on his drum. Trying to find traces of shamanism, the article emphasises on the trial records of this particular case. These records date from one of the last but most momentous witch-trial in 1692. An old Sami shaman, Anders Poulsen, told the court about the symbols and the use of his magic drum. He also stood up and demonstrated the instrument for the people being present in the court house of a small fishing village called Vadsø.The assessment of the court case upholds the findings which criticise ecstasy and trance as choice characteristics when trying to determine what exactly the shaman world view consists of.


Quiwe Baarsen – ein Schamane aus dem arktischen Norden
von Rune Blix Hagen

(leicht veränderte Version des Artikels im NBL: Quiwe Baarsen, Norsk Biografisk Leksikon, Oslo, Kunnskapsforlaget, Bd. 7, 2003, s. 293)

Same, Knecht; 1627 als Hexenmeister (noaidi) in Hasvåg, Westfinnmark verurteilt. Geboren in schwedisch Lappland; ledig. Verbrannt im Mai 1627.

Quiwe Baarsen ist einer von 37 Samen, von denen wir mit Sicherheit wissen, daß gegen sie ein Urteil wegen Hexenverbrechen in Nordnorwegen im Zeitraum 1593 – 1692 erging. Der gegen ihn geführte Prozeß ist eine der bekanntesten Hexensachen in Norwegen. Im Gegensatz zu zahlreichen verurteilten weiblichen Hexen aus norwegischen Fischerdörfern, waren es meistens Männer, die aufgrund Hexerei in samischen Milieus verurteilt wurden. Unter den Samen waren Hexenfertigkeiten traditionellerweise mit Wissen verbunden, das dem männlichen Geschlecht vorbehalten war. Samische Männer sind unter den der wegen Hexerei verurteilten in der Westfinnmark in der Mehrzahl.
Von 1603 bis 1607 ist Quiwe in den schwedischen Steuerlisten von Lappojavrre erwähnt. Ab 1608 heißt es, daß er seiner Steuerpflicht unter den Samen im Porsangerfjord nachkam. Nach dem Kalmarkrieg (1611-1613) zieht er nach Talvik und Langnes, bevor er um 1620 als Knecht in den Dienst von Norwegern auf Årøya im Altafjord tritt. Årøya war das Zentrum der norwegischen Expansion und Besiedlung innerhalb des Altafjords zu Beginn des 17. Jahrhunderts. Die Insel diente unter anderem als militärische dänisch-norwegische Festung in der Rivalität mit den Schweden. Die Besiedlung des Altafjords führte nicht nur zu Konfrontationen mit den Schweden, sondern auch zu Konflikten mit samischen Geschäftsinteressen.
Zu Beginn der zwanziger Jahre des 17. Jahrhunderts war Quiwe wahrscheinlich ein Mann in mittleren Jahren, der zusätzlich zur Fischerei auch Bezahlung für seine übernatürlichen Kräfte bekam. Seine magischen Künste waren offensichtlich wohlbekannt. Ein Bürger Trondheims soll der Anklage zufolge Quiwe als Geburtshelfer gebraucht haben, als seine Frau gebären sollte. (Die Anklage wurde später zurückgezogen.) Außerdem wurden der Same oftmals gerufen, um Wind und gutes Wetter für die Seefahrer zu machen.
Im Gerichtsverhör treffen wir einen Mann, der freimütig über seine Fähigkeiten und schamanistischen Kenntnisse erzählt. In seinem Selbstverständnis hatte Quiwe ausschließlich gute und positive Absichten mit seinen Künsten. Er meint, seine magischen Fähigkeiten nur gebraucht zu haben, um Menschen zu helfen. Die Anschuldigungen des Gerichts bezüglich Hexerei und Teufelskünsten hat er sicher weit von sich gewiesen.
Quiwes guter Ruf bekam einen ernsthaften Dämpfer, als 1625 ein Segelboot mit fünf Männern an Bord Schiffbruch erlitt. Die Ehefrau eines der Männer hatte Quiwe dafür bezahlt Wind zu machen, damit das Boot schneller heimkäme, nachdem die Mannschaft in Hasvåg gewesen war und den Fisch abgeliefert hatte. Die Fischersfrau bekam stärkeren Wind, als den, um den sie gebeten hatte. Im Verhör beschreibt Quiwe wie er vorging, um Fahrwind für die Fischer zu produzieren. Er warf ein Ferkel ins Meer und rief: „Meerwind, Meerwind“. (Schweine werden gerne als „die Reitpferde der samischen Hexenmeister“ gebraucht.) Die Windstärke wurde allerdings zu heftig, als das kleine Schweinchen sich zu schnell im Wasser drehte. Die Art und Weise, in der der Angeklagte Wind produzierte, erinnert stark an uralte Formen von Ritualmagie, wie wir sie überall in Europa finden können. Die Sturmmacher oder „tempestarii“ sorgten für Unwetter und Sturm, indem sie ins Wasser schlugen, spritzen und platschten (Cohn 1997 : 261). Man sollten sehen, daß Quiwe nicht ganz Herr über seine Kräfte war. Die Magie entwickelte stärkere Kraft als erwartet, vielleicht auch deswegen, da sie am „Samstag vor Allerheiligen“ freigesetzt wurde, wie es in den alten Gerichtsprotokollen heißt. Sowohl für den Praktizierenden, wie für den Kunden war es mit Zauberei also risikoreich und blutiger Ernst an diesem Tage (Halloween, wie wir heute sagen würden).

Aus den Gerichtsakten geht hervor, daß Baarsen auch eine ausführliche Deutung magischer Instrumentarien der Samen, wie zum Beispiel Zauberei und dem was im Gerichtsprotokoll als „rundom“ bezeichnet wird, gab. Der Prozeß gegen Quiwe beiinhaltet die erste uns bekannte Beschreibung in norwegischen Rechtsquellen einer Schamanentrommel, auch bekannt als „Runebomme“ ( = magische Trommel der Samen; Anm. d. Übers.). Quiwe ist wohlvertraut mit der Trommel und er berichtet freimütig wie sie gemacht ist und ebenso über ihre Symbole und Figuren. Er wurde in dieser Kunst von einem Kvenen (Lauritz Kven), wahrscheinlich aus Kvalsund, mutmaßlich vor 1611 unterwiesen.
Der Schamane aus Altafjord beteuerte gegenüber dem Gericht, daß er niemals Bezahlung für seine Dienste mit der Trommel angenommen hatte. Seine Trommel war aus Kieferwurzel gefertigt und mit dem kräftigem Leder eines Rentierbullen bezogen. Jedoch könne man auch Ziegenleder nehmen, erklärte er. Unten an der Trommel befand sich ein hölzerner Griff, an dem Krallen verschiedener Tierarten hängen konnten. Auf der eigentlichen Fläche des Instrumentes waren neun Striche mit Erlenrinde gemalt. Der erste Strich wies auf den Samengott hin, der andre zur Sonne, der dritte zum Mond und danach wurden eine Reihe verschiedener Tiere dargestellt. Die Trommel kann zur erfolgreichen Rentierhaltung oder auch zur Erlangung von Jagdglück gebraucht werden. Sobald zwei Zauberer ihre Zauberkräfte messen wollen, malen sie zwei Rentierbullen, die sich im Geweihkampf messen, auf die Trommel. Danach treten die Zauberer im Wettlauf gegeneinander an. Aus dem Gerichtsprotokoll, so wie es vom norwegischen Amtsrichter geführt wurde, geht hervor, daß Quiwe seinen „Apostel“ (also seinen Hilfsgeist) fragen konnte, indem er die Trommel mit einem Tierhorn schlug. Auf der Trommel liegt ein Ring oder ein Kupfergegenstand, der sich beim Schlagen der Trommel zwischen den Strichen bewegte. Der Schamane gibt dann hinterher seine Deutung ab, je nachdem wo der Ring zum Schluß liegenbleibt.
Zu Beginn des 17. Jahrhunderts unternahmen die dänisch-norwegischen Obrigkeiten große Anstrengungen die Fjordgebiete der Finnmark zu besiedeln. Auf diese Weise kamen sie sowohl mit Schweden und Samen in Konflikt. Mitte der zwanziger Jahre des 17. Jahrhunderts wissen wir von samischen Umsturzplänen in der Westfinnmark. Der Historiker J.P. Nielsen meint, daß der Prozeß gegen Quiwe Baarsen mit diesen Plänen in Zusammenhang gebracht werden kann. Möglicherweise wurde er verdächtigt, den Norwegern schaden zu wollen und damit eine norwegische Besiedlung in samischen Stammgebieten zu behindern.
Im Urteil legte das Gericht Wert darauf, daß Quiwe ein vorbehaltloses Geständnis über seine teuflischen Künste, die zum Ertrinkungstod von fünf Menschen geführt hatten, abgelegt hatte. Am 11. Mai 1627 verkündete das Gericht das Todesurteil: der Schamane sollte sein Leben im Feuer des Scheiterhaufens verlieren. Wahrscheinlich wurde er auf dem Richtplatz in Hasvåg (Sørøya in der Westfinnmark) verbrannt, wohl unmittelbar nach der Urteil. Der König verlangte in solchen Fällen eine rasche Hinrichtung, nicht daß sich solch frevelhafte Menschen allzulange im Lande zu Gottes Zorn und Verärgerung aufhielten.
(Übersetzt von Karl-Heinz Valtl)

Quellenangaben und Literaturverzeichnis:
Tingbok for Vardøhus Len, nr.2, Statsarkivet i Tromsø
Lilienskiold, Hans H. Trolldom og ugudelighet i 1600-tallets Finnmark. Redigert og Bearbeidet av Rune Hagen og Per Einar Sparboe, Ravnetrykk nr. 18, Tromsø 1998
Alver, Bente Gullveig, Heksetro og trolddom : en studie i norsk heksevæsen, Oslo 1971
Cohn, Norman. Europas indre demoner: demoniseringen av kristne i middelalderen, oversatt av Bernt Rougthvedt, Oslo 1997 (English edition: Europe's inner demons: an enquiry inspired by the great witch-hunt, London: Sussex University press, 1975.
Eikeset, Kjell Roger, Kari Heitmann og Jens Petter Nielsen (red.): I storlaksens rike. Historien om Altaelva og Alta Laksefiskeri Interessentskap, Alta 2001
Hagen, Rune Blix. Hekser. Fra Forfølgelse til fortryllelse, Oslo (2003) 2010.
Hagen, Rune Blix, ”Shamanism” and ”Weather Magic” entries in Richard M. Golden,(ed.) Encyclopedia of Witchcraft. The Western TraditionVolume 4, Q-Z, ABC-CLIO Santa Barbara 2006: 1029-1031 and pp. 1185-1188
Hagen, Rune Blix.
“Traces of Shamanism in the Witch Trials of Norway: The 1692 Trial of the Sami Shaman Anders Poulsen” In Hans de Waardt, Jürgen Michael Schmidt, H.C.Erik Midelfort, Sönke Lorenz und Dieter R. Bauer (Hg.):Dämonische Besessenheit - Zur Interpretation eines kulturhistorischen Phänomens, Hexenforschung Band 9, Verlag für Regionalgeschichte, Bielefeld 2005: 306-325.

Hagen, Rune Blix, “The large black cat from northern Russia. Cultural encounters with the Sami Shamans in 1599”, L’Image du Sápmi II, Études compares, Textes réunis par Kajsa Andersson, Humanistica Oerebroensia. Artes et linguae 16, Örebro University 2013: 354-367.

Hagen, Rune Blix, The Sami – Sorcerers in Norwegian History. Sorcery Persecutions of the Sami, CálliidLágádus, Kárásjohka- Karasjok 2012.

Nielsen, Jens Petter. Altas historie, bind 1. De glemte århundrene 1520-1826, Alta 1990.

Hexenverfolgungen in Norwegen. (Übersetzung aus dem Norwegischen von Karl-Heinz Valtl) In: Lexikon zur Geschichte der Hexenverfolgung, hrsg. v. Gudrun Gersmann, Katrin Moeller und Jürgen-Michael Schmidt, in: historicum.net, URL: http://www.historicum.net/no_cache/persistent/artikel/9973/

Schamanismus – Shamanism,  Lapplandhexen (Übersetzung von Johannes Peisker),  Lexikon zur Geschichte der Hexenverfolgung, hrsg. v. Gudrun Gersmann, Katrin Moeller und Jürgen-Michael Schmidt, in: historicum.net.

Die Hexenprozesse in der Finnmark, Norwegen. (Übersetzung von Karl-Heinz Valtl),  Lexikon zur Geschichte der Hexenverfolgung, hrsg. v. Gudrun Gersmann, Katrin Moeller und Jürgen-Michael Schmidt, in: historicum.net, URL: http://www.historicum.net/no_cache/persistent/artikel/10032/

 


Sammendrag på norsk:

QUIWE BAARSEN           

Same. Fra Årøya i Alta. Siden det ikke eksisterte tinglag (domstol) i Alta-området, ble QUIWE dømt i Hasvåg 11/5 i 1627. Her ble han også brent etter å ha blitt idømt dødsstraff.

Fra 1603 til 1607 er han omtalt i de svenske skattelistene fra Lappojavrre.
I 1608 heter det at han er dratt til Vestersjøen og at han gjør sin skatt i Porsanger. Etter 1613 finner vi han i Talvik og Langnes før han tar tjeneste som dreng hos nordmennene på Årøya rundt 1620
Omfattende sak. QB trolldomskunst blir satt i forbindelse med et forlis på Altafjorden der ei jekt fra Rognsund gikk ned med fem mann senhøsten 1625.
Dømt for å ha forgjort disse fem ved bruk av djevelkunster.

Opplært som noaide før Kalmarkrigen av Lauritz Kven fra Kvalsund. Ble ofte brukt fordi han kunne lage bør. Trondheimsborgeren Jens Jacobsen hadde brukt QB som forløser engang hans kone skulle føde.

Da Niels Jonsen fra Rognsund høsten 1625 skulle seile til Hasvåg for å levere fisk, fikk han QB til å lage bør. QB laget denne gangen vind ved å ta komagen av sin høyre fot, deretter dyppet han foten i vannet mens han sa landvær, landvær. De fikk da en fralandsvind. QB sa til Niels Jonsen at de ikke burde føre for mye seil før de kom forbi Klubbneset ytterst i Rognsund. Jekta kom fram til Hasvåg. Forliset inntraff på tilbaketuren. Det er Trine somvil ha QB til å lage ny bør for å få sin mann Oluff Øressen, som var med på jekta til Hasvåg, snarest mulig hjem igjen. Hun kjøpte vind for ei kanne øl. Denne gangen laget han vind ved å kaste en grisunge på sjøen mens han sa 'havvær,havvær'. Men siden grisungen snudde seg for mye under solen, ble børa for sterk. Jekta gikk ned i stormen og Niels, Oluff samt tre av drengene til handelsmannen og underfogden Jens Jensen Vendelbo omkom.

Fogden spurte QB om gankunst og runebommen. QB gir en lang beskrivelse av runebommen i rettsreferatet fra 9/5-1627.

(Stor takk til MARK LEDINGHAM i Tromsø Kommune for hjelp med den engelske oversettelsen av sakspapirene)

[The Witches' Sabbath at Christmas Eve][Hekser internett][[Heksejakten i Salem 1692] [Heksekunst på Campus ]

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Alta with Årøya in the middle of the map.

Trolldomsprosessene i Finnmark



© Rune Blix Hagen 2014

Oppdatert i mars  2014