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Copyright © 2020 by McGraw-Hill LLC. All rights reserved. Except as
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Audio recordings of the conversations in this book are available to
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 Contents

Preface

1 Introducing yourself and others

2 Expressing opinions, likes, and dislikes

3 Describing people, places, and things

4 Striking up a conversation

5 Making dates and appointments

6 Expressing wants and needs

7 Making requests and offers

8 Expressing doubts and uncertainty

9 Talking about future events

10 Making a case or arguing a point

11 Narrating a story

12 Retelling a conversation

13 Talking about controversial issues

14 Electronic conversation
Appendix A: Irregular past tense and past participle forms
Appendix B: Short tag questions and answers
Appendix C: Glossary
Answer key
 Preface

Practice Makes Perfect: English Conversation is designed to give you

practice with the vocabulary and structures that are most often used
in common types of informal conversations.
The book consists of fourteen chapters, each one devoted to a
particular conversational function. Each chapter begins with a typical
conversation followed by a discussion of vocabulary and structures
that are particularly important for the type of conversation being
addressed. Certain expressions are repeated in other chapters so
that you will become more familiar with them as they occur in
different contexts. Following the discussion section are several sets
of exercises to help you feel confident that you understand the
material. The exercises also give you practice in using new
vocabulary and structures so that you will be able to include them in
your personal conversations.
Use this book and the accompanying audio recordings (available
via app), practice your English in conversations with your English-
speaking friends, and continue to enjoy this language.
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 Introducing yourself and
others

Conversation: Meeting at a party

TODD: Hi—you must be John’s cousin Matt, right? From San Diego?
MATT: Correct! I just got in last night.
TODD: I’m Todd, John’s roommate from Tech. Glad to meet you. I
can assure you that I’m not anything like what John has told
you.
MATT: I’m happy to meet you, too—and, yes—I have heard about
you! Football player and party animal extraordinaire.
TODD: Football, yes—and as a matter of fact, I do like parties. But
tell me more about yourself and what you do in San Diego.
MATT: Well, I’m more (of) a surfer than a football player. You know,
San Diego has a fantastic coast—and we can surf all day and then
party on the beach at night.
TODD: That sounds awesome. How long are you staying?
MATT: Well, I’ll be here for two weeks. John has promised me a
nonstop schedule—kind of a mix of sightseeing, meeting his
friends, checking out the local scene, and—hopefully—
camping in the mountains for a couple of days.
TODD: John’s a good guy—and you can be sure he knows the
local scene. He knows everybody in town. I’m sure he’ll show
 you a good time. And his friends are here to help.
MATT: Thanks so much—I really appreciate that. I’m still a bit jet-
lagged at the moment but should be in good shape by
tomorrow. I’m looking forward to hearing what John has in
store for me. . . .
TODD: Don’t worry. We’ll all take good care of you. And don’t be
surprised if we show up on your doorstep in San Diego one
day, ready for surfing!

Improving your conversation

I’m Todd (Jones)
Simply using I’m and then saying your name is one way to
introduce yourself. You could also say, for example, My name’s
Todd (Jones). It is customary to offer your right hand in a
handshake to the other person. In very informal situations, you
could just say Hi, I’m Todd, with no handshake.
To introduce one or more people other than yourself, say:

This is (my wife,) Mary. And this is Susan, Bob, and Joe.

To introduce more than one person and also tell how you know
them, say:

These are my friends, Susan and Bob. And this is Jim,

my coworker.

All of the people introduced would then shake hands. You could
also say:

I want you to meet (my friends,) Susan and Bob.

Glad/happy to meet you

When you have been introduced to someone, it is customary to say
(I’m) glad/happy to meet you or It’s nice to meet you. The
reply is I’m happy to meet you or I’m happy to meet you, too.
(The underlined words are pronounced slightly louder than the
others.)

Right?
Right? is an informal way to ask for confirmation that what you
have just said is true. The answer can be That’s right!

Correct!
This is an informal answer to a question that asks for confirmation.

If you want to tell your questioner that he or she is not correct,

you can politely say this with, for example:

No, that’s not right.

No, that’s not correct.
No, I’m not Matt; I’m Jim.
No, she isn’t my sister. She’s my cousin.

(The underlined words in the examples should be spoken slightly

louder than the other words in the sentence.)
To sarcastically indicate that something is not correct, Yeah,
right! is used.
Am, do, etc.
When a yes-or-no question using the verb to be is asked, the answer
can be made emphatic by following it with a tag, in which, if the
answer is yes, the verb is said a little louder than the other words.
Affirmative tag answers are not contracted.

When the answer is no, there are two ways to answer with a tag.
The underlined words are the ones said a little louder. Negative tag
answers are usually contracted. The full form makes them more
emphatic.

When an information question using any verb other than to be is

asked, the answer can be made emphatic by following it with a tag,
in which the verb is said a little louder than the other words.

As a matter of fact
As a matter of fact is a common expression that has a number of
different meanings. In our example conversation it introduces a
confirmation of what was previously said. It can go before the main
clause or after the verb.
 You can express the same meaning with actually, but put it after
the verb.

Just
This use of just indicates that something happened only a short
time before. It can be used with the past tense or with the present
perfect tense. For example:

To get in
To get in means to arrive and is usually used in the past tense.

What time did you get in?

They got in late last night.

Another way to say to arrive, when it refers to the future, is to

get there.

I hope we get there on time.

She will get there by six.
 To get in can also mean to be accepted by a
school/college/university or other group with limited membership.

He applied to that college and really hopes to get in.

She didn’t get in her first choice of sororities, but she got in
another one, and she’s happy.

I can assure you that . . . /you can be sure

(that) . . .
These are common ways of saying that you believe something to be
true, hoping to win the confidence of the person you are talking to.

I can assure you that I will work hard.

You can be sure that something interesting will happen.

Here is another way to express that you believe something to be

true:

I promise you that we won’t leave until the work is done.

Party animal
Party animal is an informal expression used to characterize
someone who spends a lot of time with friends or acquaintances for
entertainment—either at home or in public places.

My friend Eric will take you downtown on Saturday night; he’s

a real party animal, so you’ll meet lots of people.

Extraordinaire
Extraordinaire is a word borrowed from French, pronounced in
English “ek stra or d- NAYRE.” It is used to exaggerate the meaning
of the previous word.
 I’d like you to meet Marc—he’s our pastry chef
extraordinaire. You have to try his cheesecake!

What do you do?

The question What do you do? asks what one’s job or occupation
is. When you answer with a form of to be, you give a general job
title. Note that the article a is always used when referring to only
one person but is never used when referring to more than one
person.

When the answer refers to someone who has a special title or

position (i.e., is the only one in that position), use the instead of a.

When you answer with another verb, you give more specific
information about where you work.

When a specific time or place is included in the question, the

answer refers to how people spend their time, not just what their
jobs are.
Tell me about yourself
Tell me about yourself is a polite way to let someone know that
you are interested in learning more about him or her. It is better
than asking direct questions, as the person being asked can decide
what to tell and what not to tell. For example:

Awesome
Awesome is an expression that is used a lot—maybe too much!—to
say that you think something is really good. Other ways to express
the same thing include great, fantastic, terrific, wonderful, and
cool.

Nonstop schedule
Nonstop schedule describes the activities of a very busy person,
whether it be because of work, school, family responsibilities, or
even social life.
 I don’t have time to see you this week, with my nonstop
schedule.

Other ways to indicate nonstop activity are around-the-clock or

twenty-four-seven (twenty-four hours a day, seven days a week).

I get telephone calls around-the-clock.

He works twenty-four-seven, so I hardly ever see him.

A mix
A mix refers to a combination of different elements, usually
indicating variety.

There will be a good mix of music at the wedding, to keep

the grandparents, the parents, and the young people
happy.
We invited a mix of people—family, friends, coworkers, and
neighbors.

Hopefully
Hopefully is a word inserted to indicate your wishes that something
will happen. It can come in the middle of a verb phrase (will +
hopefully + verb), before the subject, or at the end of a sentence.

I’ll hopefully graduate in two years.

Hopefully, I’ll graduate in two years.
I’ll graduate in two years, hopefully.
If we leave right away, hopefully we’ll arrive on time.

A couple of
A couple really means two; however, informally, it can mean more
than that—but it does indicate a small number.
A good guy
Calling someone a good guy is a common way to recommend a
male as being understanding of someone’s situation, helpful, or
generous. A female with the same kind of recommendation would be
called understanding/helpful/generous.

If you’re looking for a used car, go see Sam Smith; he’s a

good guy and will probably give you a good price.
If you want a teaching job, call Mary Johnson; she’s very
understanding and will give you good advice.

The local scene

The local scene refers to the culture and range of entertainment
offered in a particular area.

To show someone a good time

To show someone a good time means to make sure he or she is
entertained.

If you come visit in December, we’ll show you a good time.

All our friends have parties in December!

Thanks so much
Thanks so much is a common way of expressing appreciation.
Other ways to say this are Thank you very much/Thanks a lot/I
really appreciate this/You’re a doll (very informal)/You’re a
sweetheart (very informal).
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Other documents randomly have
different content
should be choaked with the great snows, or devoured by the wild
beasts, which come together in great troops. What he means by trees
that grow in a square figure I cannot tell, but I suppose he intends
only that they did use to erect their Tents between 4 trees which grew
so, that each of them might be the corner prop, of the four square
shed, but this sort is to us quite unknow. Tacitus saies the Fenni used
to dwell among a company of boughs, and perhaps that gave occasion
to our Author to talk thus. He hath also got a 4th sort which he could
have no where else but from Zieglerus, for Zieglerus had called them
Amaxobios, from whence Olaus Magnus saies they dwelt in Waines
and Carts; and therefore Olaus induced by this word of Zieglerus,
thought the Laplanders had bin such. But this is quite false, for
Waggons and Carts were utterly unknown to the Laplanders, for whom
it was impossible to use them, by reason of the slipperiness of the Ice,
and depth of their snows. Neither was it indeed in that sense that
Zieglerus calls them Amaxiobios, but because they wandred up and
down like the Amaxobii, who are a known Nation of the Scythians.
There remains therefore only these two sorts of sheds, which I have
mentioned, for the 5th, which Paulus Jovius reckons, was either upon
sudden occasions, or used only by those that were under the dominion
of the Moscovites: the words of this Author are, “These People lie in
caves filled with dried leaves, or in trunks of trees made hollow either
by fire or age.” But in both our forementioned sorts, things are so
ordered that every Tent had two doors, one, a foredoor, and the other,
a backward; the former bigger and more ordinarily used, the latter
less, through which they use to bring in their provisions, and especially
the prey they took in hunting, also Birds, Beasts, Fishes, which it was
unlawfull for to bring in at the foredoor. These are the two doors with
the use of both, especially the back-door, through which it was
unlawfull for any woman to pass, because, as I said before, women
were forbidden to go into the back part of the Tent, the reason of
which I think to be partly this, because in that part they placed Thor
and sacrificed to him, and partly this, because it was esteemed an ill
omen for a hunter to meet a woman. And hither may we refer what
Zieglerus saies of that door, that it was unlawfull for the Woman to go
out of the door of the Tent that day her husband was gone a hunting,
which cannot be understood of any door but the back-door, the use of
which was not only that day but alwaies forbid women. The Laplanders
have no Chambers, but only certain spaces, which they determine and
bound by loggs and posts laid along on the ground, of which we shall
next speak. The whole space of ground within the Tent was so
ordered, that in the middle there might be a hearth, surrounded with
stones, in which there was a continual fire, except at midnight; behind
the hearth, toward the back part of the tent, they place three loggs,
with which they bound that space, of which we but now spoke. In the
middle of this space is the little door, at which only men must enter,
which they call Posse; right over against that is the common door,
which they call Ox; but that space we told you was bounded with
these three loggs, they call, lops; this place therefore is only proper to
men, and it is unlawfull for any woman to pass those loggs, and go
into it. Sam. Rheen saies about the kettle hanging over the fire, they
place the 3 blocks, upon which, with a hatchet, they divide their flesh,
fish, or other things they intend to make ready. He saies here indeed
the space is called Posse, but understands chiefly the space of the
door, for that was properly called Posse; the other space being called
Lops. The common door they used to make towards the South, and
the other towards the North. The space on both sides, and the sides
themselves they called Loide; here they made their bed chambers, the
husband with his wife and children lying on one side, and the servants
on the other. Olaus Petri saies only the daughters lay on the side of
the husband and wife, I believe, that their Parents might have them
alwaies nigh them, and so take greater care to secure their honesty,
whilst the sons in the mean time lay with the servants: but now the
spaces that remain towards the doors they call Kitta, and are ordained
for the use of the women, for in the space nigh the common door they
are brought to bed. But that you may the better understand all this, I
will here insert a description of the Area. A is the little door they call
posse, B and C is called lopps, as is the place where the men lay up
their hunting instruments. D and E are called loide, whereof one is the
appartment of the Master of the Family and his wife, the other of the
servants. F. G. is kitta, were the women are conversant. H. is the
hearth, I. the door called ox; those three logs upon which they divide
their flesh are the two that lay along towards I. and the 3d crosswaies
distinguishes from other parts the mens appartment, or posse.

The 3d thing we are to note in these sheds, is that they strew

their floors with branches of Birch trees, least by the rain they should
be wetted, and they use no other kind of pavement; only upon the
boughs, for cleanliness sake, they lay skins of Rain-deers, on which
they sit and lie. And these are the dwelling houses of the Laplanders,
besides which they have also Store-houses in which they keep their
commodities, especially flesh, fish, and such other provisions; these
they call Nalla, and make thus: they cut the upper part of a tree off, so
that the body remain four or five ells from the ground high, upon this
trunk they place two rafters in the figure of an X, or St Andrews Cross,
and upon these they build their repository, making a door to it, and
covering it with boards. There is one thing peculiar to these Store-
houses, which is, that the door is not in the side, but bottom of them,
so that when the Laplander is come down, the door falls too, like a
trap-door, and all things are safe. To these they go up by ladders
which they make of the trunks of trees, in which they cut great
notches like stairs. Now the reason why they place them so high, is
because of the Bears and other wild beasts, who oftentimes pull them
down, and to the great dammage of the Master eat all his provision;
they used also to cut off the bark of the tree, and anoint the stock, so
that neither mice nor wild beasts could be able to climb up for
slipperiness. And perhaps these are the houses Olaus magnus meant,
when he said, they placed their houses upon trees for fear of wild
beasts. But that you may the better conceive these Store-houses also,
I shall here give you the Figure of them.
 CHAP. XVII.
Of the Garments of the Laplanders.

Among the Laplanders the men and women wear different kinds of
Garments, which they alter according to the Weather, and place: for
they wear one sort of clothes in the Winter, and another sort in the
Summer, one kind at home, and another abroad. Let us first consider
the Garments of the men: These in the Summer have trouses, or
brougs, reaching down to their feet, close to their body, upon which
they wear a gown, or rather a coat with sleeves, which comes down to
the middle leg, which they tie fast with a girdle. And in this respect it
was that Zieglerus in his time wrote, that they used close Garments
fitted to their body, least they should hinder their work. He calls them
close because of their trouses, and fitted to their body because of their
being girded. These they wear next their bare skin, without such
linnen shirts as the Europeans use, they having no flax in their
Country. These Garments are of course home-spun woollen cloth
called Waldmar, of a white or gray color, such as the wool is of before
it is dyed. The wool they have from Swedland, and buy it of the
Merchants called Birkarli, but the richer sort wear a finer cloth, and not
of the same color, but sometimes green or blew, and sometimes red,
only black they abominate. Tho sometimes in dirty works, and at home
they wear the meanest clothes, yet abroad, and especially upon
Festivals and Holydaies, they love to go very neat. Their girdles are
made of leather, which the richer sort adorn with silver studs, and
poorer with tin. These studs stick out like buttons in a semicircular
figure. At this girdle they hang a knife and sheath, and a kind of
square bag, tho something longer then broad, also a leathern purse,
and then a case with needles and thred in it. Their knives they have
from Norway, the sheath is of the skin of the Rain-deers, sewed
together with tin wire, and in other parts with the same adornments,
at the end of which they use to hang rings: the bag is also made of
the skin of the Raindeers, with the hair on it, on the outside of which
they also place another skin, equall to the bag, and make it fast by
three knots, and this skin they cover again with red cloth or of some
other color, adorned also with wire. In this bag they keep a stone to
strike fire, not of flint, but christall, as I will shew hereafter. Also a
steel, with some brimestone to light a fire where ever they come: as
also Tobacco and other odd things. The leathern purse is also made of
the same skin in an oval figure like a pear, in which they keep their
mony, and other more choice things, and at this also they hang rings.
Their needle case is of a peculiar sort, they have a single cloth with
four sides, but the upper part is much narrower then the lower, so that
it is like an oblong triangle cut off at the vertical angle, and to make it
stronger they bind about the edges with leather, and so stick their
needles into it, this they put into a bag of the same shape, adorned
with red, or some other colored cloth, and wire, drawn together by a
leathern string, by which they hang it to their girdle. Besides these,
they have Alchymy chains, with a great company of rings of the same,
these they hang about all their body, the bag they hang before, nigh
their navel, all the rest they fling behind them. And these are the
Garments and ornaments of the body: their head they cover with a
cap, over which the richer sort wear a case of Fox, Beaver, or Badgers
skin, they are very like our night-caps, it is made of red or other
colored cloth, or of the Hares fur, first twisted into a thred, and then
knit almost like our stockins; or lastly of the skin of the bird called
Loom, with the feathers on it: sometimes they so order it, that keeping
also the head and wings of the bird, they make not an unbecoming
cover for the head. Olaus Magnus in his 4. Book, Cap. 3. saies they
make their caps of the skins of Geese, Ducks, Cocks, which, as well as
other birds, are there in great abundance. But he doth not here mean
common Cocks, but the Urogalli, or Heath-Cocks; however he gives us
the picture in his 17 Book, Cap. 26. They have ordinary gloves, but
shoes of a peculiar make, they are made of the skin of the Rain-deer
with the hair on, out of one piece, only where they tread they sew
both ends together, so that the haires of one part may lie forward, and
the other backward, least if they lay all one way they should be too
slippery: but neither is there any more leather on the bottom then on
other parts, as it is in our shoes, only there is a hole at the top in
which they put in their feet: the toe bends upwards, and ends as it
were in a point. Upon the seame they place some narrow pieces of
red, or other colored cloth: these shoes they wear on their bare feet,
and bind them twice or thrice about the bottom with a thong, and
least they should be too loose, they fill them up with a sort of long
Hay, which they boil and keep for that purpose.
But now let us come to the garments they do not so ordinarily
wear, but only on some occasions, which both for the men and women
are made alike, and all of leather, to secure them from the gnats. But
in the Winter time the men have breeches to defend them from the
weather, and coats which they call Mudd. These Mudd are not all alike,
but some better, some worse; the best are of the skins of young wild
Rain-deers, just when they have cast their first coat, in the place of
which comes a black one, which is about the Feast of St James, and
these are very soft and delicate. Their feet they defend with boots of
the same skins, and their hands with gloves or mittens of the same,
and their heads with a cap, which reaches down and covers part of
their shoulders also, leaving only a space for them to see through. All
these Garments they wear next their skin without any linnen
underneath, and tie them round with a girdle, only their boots and
gloves they stuff with hay, and sometimes in the Winter with wool.
And this is that which Johannes Tornæus saies of their cloathing, that
their garment is made of the Rain-deer, the skin of the beast supplying
them with coats, breeches, gloves, sandals, shoes, &c. the hair being
alwaies on the outside, so that they seem to be all hairy. And hence
we may understand Zieglerus, when he saies their Winter garments
were made of the skins of Bears and Sea-Calves, which they tied in a
knot at the top of their heads, leaving nothing to be seen but their
eyes, so that they seemed to be in a sack, only that it was made
according to the shape of their members; and hence, saies he, I
beleive they came to be supposed all hairy like beasts, some reporting
this out of ignorance, and some delighting to tell of strange wonders
they saw abroad. And truly it is not without reason that he gathers the
fable of hairy men to be raised from their hairy Garments, which sort
of monsters whether there be in other Countries I cannot tell, but I
find the Cyclops’s with one eye in their forehead by Adamus Bremensis
to be placed here upon the same account, because they had only a
hole in their cap through which they looked, all the rest of their body
seeming hairy, and therefore this hole they feigned to be an eye. But
whereas he saies the skins were of Bears and Sea-Calves, he is a little
mistaken, for these skins were not so common among the Laplanders,
and are by them designed quite for another use. However these
Garments they used after their fashion to adorn with pieces of red, or
other colored cloth, and embroider them with wire, in flowers, stars,
&c. as I will hereafter declare more at large.
But I come to the habit of the women, which also was of one sort
in the Summer, and of another in the Winter. In the Summer they wear
coats which cover their breasts, arms, and all their body, about the
middle they are gathered, and so hang down, these they call Volpi.
These gowns they also wear next their skin, for the use of smocks is
no more known among women then the use of shirts among men: and
they horribly imposed upon Lomenius Comes, that made him beleive
otherwise. Lomenius saies thus, they have smocks, not made of
linnen, but of the entrails of beasts, which they first spin into thread,
and afterwards wear them: but all this is quite false. The entrals
indeed they do spin into thred, but of that they make neither cloth nor
smocks, but use it to sew their skins; but women of the common sort
wear course cloth, and the better sort finer, as it is with the men,
which for the most part is English cloth, richly wrought. They have also
a girdle, but different from that of the men, for it is much larger, and
sometimes three fingers broad, and then also it is adorned not with
studs, but plates of a fingers length, or more, which are engraved with
divers shapes of Birds, Flowers, &c. and these they fasten upon a
leathern fillet so nigh one another, that the girdle is almost covered
with them. These plates are most commonly made of tin, from whence
Sam. Rheen calls them tin girdles, but those for the better sort are
made of silver. Upon these girdles they hang many Alchymy chains,
upon one of which they hang a knife and sheath, upon another a
pouch or purse, upon another a needle case, and upon all a great
company of Alchymy rings, according to the fashion of the men: These
things they do not hang by their sides, as women among us use, but
before them. The weight of the trinkets they carry about them, doth
commonly weigh twenty pound, a pretty heavy burden, and such as a
man would wonder they should be able to bear: but they are very
much delighted with it, especially with the number of the rings, the
gingling of which is very gratefull to their ear, and as they think no
small commendation to their beauty. Wexionius makes the chains and
rings to be tin, which I beleive is hardly true, commonly I am sure they
were made of Alchymy, and if they had bin of tin they had neither bin
durable, nor would they have made a noise. They have also another
ornament for their breast, which they call Kracha, it is made of red, or
some other colored cloth. And first it goes about their neck, and then
on both sides comes down upon their breast, and a little below their
breast ends in a narrow point. This cloth, especially before, and
sometimes about the neck, they adorn with studs, engraved with
divers forms, as also with bracelets, which the richer have of silver and
gold, the poorer of tin and Alchymy. After this manner, in short as he
uses, Johannes Tornæus describes them, the women do so deck
themselves with gold and silver that their breasts shine like sheilds,
but those that cannot reach silver, use copper and Alchymy. Now these
studs they use to have not only about their neck, but upon their
gowns where they draw them together, and lace them; and not only in
single but double and triple rows. They cover their heads with a low
kind of kercheif, plain at top, round, and of red color, some of the
richer sort on extraordinary times add also a strip of linnen for
ornament, as at their Fairs, Weddings, and Feasts. Upon their legs
they wear stockins, which reach no lower then their ankles, but that
only in the Summer. Their shoes are like the mens, and so also bound
to their feet with thongs. The womens habit in the Winter is almost
the same with the mens, for they have the Muddas made of the skins
of Rain-deers, and at that time wear breeches too, by reason of the
deep Snows, storms, and badness of the waies: nay and cover their
head with the same caps men do, which sort of caps they wear also
sometimes in the Summer to defend them from the gnats: these caps
they tie about their heads, and the lower part, which would otherwise
fall about their shoulders, they make to stand out like the brims of our
hats. And these are the garments as well of Virgins as married women,
for both use the same attire, neither is there any sign in their habit
whereby to distinguish them. Besides these garments wherewith they
clothe themselves in the day, they have also other which they use a
nights, such as are called night-cloathes, for they have no feather
beds: and without all doubt Olaus Magnus is mistaken who in his 4
Book saies they had. Their night garments were of 2 sorts, such as
they lay upon, or such as they did cover themselves with, which also
differ according to the Summer and Winter Seasons. Those they lie
upon are Rain-deers skins, 2 or 3 of which they fling upon some birch
leaves, which they use instead of matts, without beds, upon the
ground, that they may lie softer, so that they lie upon the skins
without sheets, of the use of which they are quite ignorant. They cover
themselves in the Summer with blankets, which they call raaner or
ryer, and with these blankets they cover not only their whole body, but
also their heads too, to avoid the gnats, with which they are extremly
infested in the night time. But that they may breath with more
freedom, and not be inconvenienced with the weight of these
blankets, they sometimes hang them up over their head with ropes
fastned to the top of their Hut. These are their Summer coverlets: but
in the Winter they first throw about them the skins of Sheep or Rain-
deer, and on them the blankets now mentioned. And there is one thing
more worth our notice, that they lie under these both Winter and
Summer stark naked, and make no use of linnen. And so much for the
Garments of the Laplanders. I shall add the Figures of both Sexes
habited after their manner. The woman hath a child in her arms, in a
Laplandish Cradle.
 CHAP. XVIII.
Of the Diet of the Laplanders.

Having discoursed of their Garments, I proceed to speak of their

Diet. Their food is not the same amongst them all, but different
according to the places they inhabit. The Mountaineers live almost
wholly on their Rain-deers, that furnish them with Milk, Cheese, and
Flesh: tho sometimes they buy from the neighboring parts of
Norway Sheep, Goats, and Oxen, which they milk in the Summer,
and kill in the Winter, because they have neither Pasture nor Stable
room for them to keep them long. And for this reason they buy but
very few of them, and feed almost altogether on their Rain-deer,
which they have in great abundance. The flesh of these they feed on
in the Winter, and that alwaies boiled, but in the Summer their diet is
Milk, Cheese, and dried flesh. Their dainties most in esteem with
them are the tongue and marrow of their Rain-deers, and with these
they are want to entertain their Priests. One odd kind of dish these
of the Mountains have, and that is the blood of their Rain-deers
boiled in water to the consistence of a hasty pudding. The others
that dwell in the Woods feed partly on Fish, and partly on Birds and
Beasts, and that too both Summer and Winter, but more frequently
on Fish. The flesh of Beares they prefer before all other, and with
that they feast their dearest friends.
They have also some kind of Sawces of Black-berries, Straw-
berries, and other peculiar ones of their own, as also wild Angelica,
and the inner rine of the Pine-tree. The use of Bread and Salt is
almost unknown to them, and when they have any of the later, they
use it very sparingly. Instead of bread they eat dried fish, which by
grinding they reduce to a kind of meal, and instead of Salt the
inward rine of the Pine-tree, prepared after an odd kind of manner.
They pull the bark off first, and then they take the inward rine, and
divide it into thin skins like parchment, making it very clean; these
they dry in the Sun, and then tearing it into small pieces they put it
up in boxes made of the barks of trees: these they bury under
ground, and cover them with sand. When they have bin dried about
a day, they kindle a great fire over the hole where they put their
boxes, and by that means the rines acquire a red color, and a very
pleasant tast. On Fridaies they eat no flesh, but feed either on fish,
or milk, having retained this custom from their Roman Catholic
Priests. They boil all their fresh flesh, but not very much; that their
broth may be the better and fuller of gravy: and sometimes they put
also fish into the same kettle. Their milk they either boil with some
quantity of water, it being of it self to thick, or else they let it stand
in the cold, to freeze into a kind of Cheese, that it may be kept
longer for use. Their fish they eat sometimes fresh as soon as they
catch them; sometimes they dry them in the Sun, and being
hardned by the wind and air, they may be kept severall years.
Their sweet meats, which serve them instead of Apples, Nuts,
and the like, are preparations made of severall sorts of Berries.
When their Straw-berries begin to be ripe, they gather them, and
boil them in their own juice, without the addition of water, with a
slow fire, till they are very soft: then they sprinkle them over with a
little salt, and putting them into a vessell made of birch-bark, they
bury it in the ground: and in the Autumn and Winter when they have
occasion for them, they take them out as fresh as if they had bin
newly gathered: and these stand them in good stead when no other
Berries are to be had. Sometimes whilst they are fresh they put
them to the flesh of Fish, and make an odd kind of dish, after this
manner. Having boiled the Fish they first bone them, and then add
Straw-berries to them, and beat them together in a wooden pestle
to a mash, and so eat it with spoons. And this dish they make also
with all other kinds of Berries. Another Kickshaw that pleaseth them
very much, they make of Angelica. They take the staulks before it
seed, and scraping of the outward skin, they put the rest upon coals,
and so eat it broiled. They have also another way of preparing it,
and that is to boil them in whay for a whole day till they look as red
as blood. But this sort of meat is very bitter of it self, but by custom
becomes plesant enough to them, especially since they are
perswaded ’tis a great preservative of health. They likewise boil
sorrell in milk; as also the rine of the Pine-tree, which, as was said
before, being prepared, serves them instead of salt.
I come next to speak of their drink, which is ordinarily nothing
but water; Lomenius calls it dissolved Ice: but certainly he is
mistaken, for having such plenty of Rivers and Lakes, for all the Ice
they can hardly want water. And to prevent its freezing, they have
alwaies some hanging over the fire in a kettle; out of which
everyone with a spoon takes what he pleases, and so drinks it hot,
especially in the Winter time. Besides common water, they often
drink the broth I spoke of, made of flesh and fish, which they call
Læbma, and also whay, if you will beleive Olaus. These are their
usuall drinks; for Ale and Beer is utterly unknown to them. That
which they drink for plesure, is spirit of Wine and Brandy, with a little
of which you may win their very souls. This they buy from Norway at
their Fair times, and use it especially at their solemn Feasts and
Weddings. I had almost forgot Tobacco, of which they are very great
admirers, and traffic for it as one of their cheif commodities.
In the next place let us see the manner of their eating. Their
dining room in the Winter time is that part of the Hut where the man
and his wife and daughters use to be, and is on the right hand as
you go in at the foregate: but in Summer without doors upon the
green grass. Sometimes too they are want to sit about the kettle in
the middle of the Hut. They use not much ceremony about their
places, but every one takes it as he comes first. They seat
themselves upon a skin spread on the ground cross-leg’d in a round
ring; and the meat is set before them in the middle, upon a log or
stump instead of a table; and severall have not that, but lay their
meat upon the skin which they sit on. Having taken the flesh out of
the kettle, the common sort put it upon a woollen table cloth called
Waldmar, the richer on a linnen; as for trenchers and dishes they are
quite unknown to them. But if any liquid thing be to be served up,
they put it in a kind of trey made of birch. Sometimes without any
other ceremony every one takes his share out of the kettle, and puts
it upon his gloves, or his cap. Their drink they take up in a wooden
Ladle, which serves instead of plate. And it is farther observable that
they are abominable gluttons when they can get meat enough; and
yet hardy too to endure the most pinching hunger when they are
forc’t to it. When their meal is ended they first give God thanks, and
then they mutually exhort one another to Faith and Charity, taking
each other by the right hand, which is a symbol of their unity and
brotherhood. Samuel Rheen tells us they lift up their hands first, and
then say Grace after this manner, All thanks be given to God, who
hath provided this meat for our sustenance. This is their Grace in
Pithilapmark. In Tornelapmark their Grace is a little different; they
say in their own Tongue, Piaomaos Immel lægos kitomatz piergao
odest adde misg mosea wicken ieggan taide ko mig læx iegnaston,
that is, Good God praised be thou for this meat: make that which we
have at this time eaten give strength to our bodies. And so much for
their Diet, and manner of eating.
 CHAP. XIX.
Of the Hunting of the Laplanders.

Having spoke of those things that relate to their Meat, Drink,

Cloathing, and other necessities, the subject of our next discourse
will be their employments, which are either rare and more solemn,
or daily and more usual: these latter too are of two sorts, either
common to both Sexes, or peculiar to one. Of those that are proper
to men Hunting is the cheif, for in this Countrey that exercise is
lawfull to none but men: Olaus Magnus is of the contrary opinion,
and saies Lib. 4. Cap. 12. that there is here such a multitude of
Beasts, that the men alone, without the help of women, dare not go
out to hunt; and therefore they are as active in this sport, if not
more than men. I beleive he had not this from any good tradition, or
his own knowledg, but rather followed the authority of some ancient
Writers, as Procopius Lib. 2. Gothic. or Tacitus de mor. Ger. for
whatsoever they say concerning the Fenni and Scritfinni, is so far
from being true of the Laplanders, that they do not permit women
so much as to touch their hunting weapons or beasts brought home,
and debar them all passage at that door thro which they go to that
sport, as will be shewed hereafter. They observe in hunting many
things with great superstition, as not to go out upon ominous daies,
such as St Marks (whom they call Cantepaive) St Clements and S.
Catherines, because they believe on these daies some misfortune
will happen to their weapons, and that they shall have no good
success all the year after. They think they cannot prosper, unless
they have first consulted their Gods by their Drum, which they use
before their going out, and have therefore severall beasts pictured
upon it. This is chiefly before the hunting a Bear. The third
observation is that they will not go out at the usual door, but at one
in the backside of the house called Posse, I suppose it is to avoid
women, the meeting of whom is an ill omen to huntsmen, and
therefore they are forbidden to come on that side of the house
where this door is, as Ol. Matthias assured me while I was writing
this, who was very well acquainted with this Country. Zieglerus saies
the same, tho something obscurely, that a woman is not to go thro
this door that day her husband is hunting: but it is not only that day,
but at no time else. All these things are by way of preparation. The
hunting it self is various according to the time of year, and severall
sizes of beasts. In the Summer they hunt on foot with Dogs, which
are very good in these parts, not only for their scent, but that they
dare set upon any thing, being still tied up to make them more
fierce. In the Winter they themselves run down the game, sliding
over the snow in a kind of scates, which I shall describe more fully in
another place. Little beasts they chase with bow and arrows, the
greater with spears and guns; tho sometimes they use other arts.
That sort of beast they call Hermelines, they take in traps as we do
Mice, which are so contrived of wood that the touching of any part
makes them fall; sometimes in pits and holes covered with snow, to
hide the deceit, as also with Dogs that will gripe them to death.
Squirrels they shoot with blunt darts, that they may not do an injury
to their skins, which they very much esteem. After this manner also
they take Ermines. Other beasts, as Foxes, Beavers, they kill with
Javelins spiked with iron: but if they meet with a beast that hath a
pretious skin, they are so expert at their weapons, as to direct the
blow where it will do it least harm. Foxes are frequently tempted
with baits upon the snow strowed upon twigs over deep pits, or
caught in gins laid in their usuall haunts, or else poisoned with a sort
of moss, which is peculiar for this use, but is seldome made use of
where there are abundance of field Mice, which are the Foxes
generall food. They fasten snares to boughs of trees to catch Hares
in, and some of the above mentioned beasts: and if any one find any
thing fast in these, he is obliged to give notice to the owner. I come
now to the larger beasts, of which Wolves are most commonly
caught in holes, but sometimes shot with bullets: these are their
game frequently because they have the greatest plenty of them, and
suffer the most dammages by them: and for their greater
destruction, Sithes are often hiden under the snow to cut off their
legs. After this manner too Leopards and Gulo’s are destroyed, which
is now a daies almost left off, because the Countrey is so well
furnished with guns, with which they also kill Elkes when they can
find them. But with greatest care and diligence they hunt Rain-deers
and Bears, the former with all kind of weapons. At their rutting time
in Autumn, about S. Matthews day, they entice them to their tame
does, behind which the Huntsman lies to shoot them. And in the
Spring, when the Snow is deep, the men themselves slide after
them, and easily take them, or sometimes drive them into traps with
Dogs: or lastly they set up hurdles on both sides of a way, and chase
them in between them, so that at last they must necessarily fall into
holes made for that purpose at the end of the work. The hunting of
the Bear follows, which, because it is done with the most ceremonies
and superstitions, will require the more care and accurateness in the
relating of it.
First of all, their business is to find out where the Bear makes
his den against Winter. He that finds it is said hafwa ringet bioern,
i.e. to encompass the Bear. He usually after this goes to all his
friends and acquaintance with much joy, to invite them to the
hunting as to a solemn and magnificent feast, for, as is before said,
this beasts flesh is a great delicacy. But they never meet before
March or April, till they can use their sliding shooes: at which time
he chooses the best drummer among them, and by his beating
consults whether the hunting will be prosperous or no, which done
they all march into the field in battel array after him that invited
them as Captain, who must use no other weapon then a club, on
whose handle is hung an Alchymy ring. Next him goes the drummer,
then he that is to give the first blow, and after all the rest as their
office requires, one to boil the flesh, another to divide it, a third to
gather sticks and provide other necessaries: so they strictly observe
that one should not incroach upon anothers office. When in this
order they are come to the den, they set upon the Bear valiantly,
and kill him with spears and guns, and presently sing in token of
victory thus, Kittulis pourra, Kittulis ii skada tekamis soubbi iælla
zaiiti, that is, they thank the Bear for coming, and doing them no
harm in not breaking their weapons, in the singing of which their
Captain is the cheif Musician. After celebration of their victory, they
drag the Bear out, beating him with staves, whence they have a
Proverb, slao bioern med riis, that is, the Bear is beat, which
signifies he is killed. Then putting him upon a sledge, they draw him
with Rain-deers to the Hut where he is to be boiled, singing Ii paha
talki oggio, ii paha talka pharonis, that is, they beseech the Bear that
he would not raise tempests against them, or any way hurt them
that killed him. This they say by way of jest, unless we will suppose
them (as some of them really do) to imagine the killing of some kind
of wild beast portends ill to the hunter. Samuel Rheen speaks of a
different song from this we have mentioned, much to this purpose,
that they thank God for making beasts for their service, and giving
them strength and courage to encounter and overcome so strong
and cruel a creature, and therefore I beleive they may join them
together and sing both. That Rain-deer that brings home the Bear is
not to be used by Women for a year, and some say, by any body
else. If there be materialls, near the place where the Bear is kill’d,
they usually build up a hovel there to boil him in, or if not, carry him
to a place that is more convenient, where all their Wives stay to
expect them, and as soon as the men come nigh them they sing
Læibi ia tuoli susco, that is they ask their wives to chew the bark of
the Alder Tree and spit it in their faces. They use this rather then
any other Tree, because when ’tis bruised between their teeth, it
grows red, and will dy any thing, and the men being sprinkled with
this, as if it were the Bears blood, seem to have gone through some
notable exploit not without danger and trouble. Then their wives
aiming with one eye through an Alchymy Ring spit upon them:
Samuel Rheens opinion differs only in this, that but one woman spits
in the Captains face. This ceremony is not done in the Hut where the
Bear is kill’d, but at the back door: for they build two Tents, one for
the men where the Bear is to be drest, and the other for the women
in which they make the feast: where as soon as the men come in,
the Women sing Kittulis pouro tookoris, that is, they thank their
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