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The Materiality and Meanings of the Pajala 'Runestone'

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The Materiality and Meanings of the Pajala 'Runestone' Alternative Pasts and Colonial Engagements in the North: The Materiality and Meanings of the Pajala ‘Runestone’ (Vinsavaara Stone), Northern Sweden Vesa-Pekka Herva, Janne Ikäheimo, Matti Enbuske & Jari Okkonen The unknown and exotic North fascinated European minds in the early modern period. A land of natural and supernatural wonders, and of the indigenous Sámi people, the northern margins of Europe stirred up imagination and a plethora of cultural fantasies, which also affected early antiquarian research and the period understanding of the past. This article employs an alleged runestone discovered in northernmost Sweden in the seventeenth cen- tury to explore how ancient times and northern margins of the continent were understood in early modern Europe. We examine how the peculiar monument of the Vinsavaara stone was perceived and signified in relation to its materiality, landscape setting, and the cultural- cosmological context of the Renaissance–Baroque world. On a more general level, we use the Vinsavaara stone to assess the nature and character of early modern antiquarianism in relation to the period’s nationalism, colonialism and classicism. Introduction in diverse forms. In addition to its natural and su- pernatural wonders, northern Fennoscandia was the The early modern period witnessed discoveries of homeland of the indigenous Sámi people, who be- new worlds, both literally and figuratively. As Euro- came subject to a substantial interest especially from peans began to venture around the globe, they came the seventeenth century onwards (see Byrne 2013; into contact with peoples previously unknown to Davidson 2005). them. At the same time, ancient European cultures— When the first ‘ethnographic’ treatise of the Sámi classical as well as ‘barbarian’—attracted increasing people, Lapponia by Johannes Schefferus (1621–79), interest concurrently with developments in scientific was being produced in Sweden in 1673 (Schefferus thinking and practice, which started to reveal new 1956), antiquarian research was also consolidating in dimensions of reality, including a dawning new un- the country (see Baudou 2004, 55–105). By modern derstanding of the human past. The European expan- standards, early modern antiquarians knew very sion marked increasing encounters with ‘otherness’ little about ancient cultures, classical or otherwise, which arguably fostered antiquarian research: the in- and their visions of the past worlds can appear fabu- terest in the origins and roots of people was a re- lous and even downright strange today, as illustrated sponse to the cultural confusion that ‘exotic’ peoples, by the ‘alternative histories’ that scholars weaved cultures and places in the ‘New World’ sparked off in seventeenth-century Europe (Burke 2003). The in Europe (Ryan 1981). While these new worlds were so-called ‘Gothicist’ historiography in Sweden is a predominantly encountered outside Europe, the un- well-known example of such alternative histories; it known and exotic northernmost fringe of the Euro- provided the country and the nation with a glorious pean continent—northern Fennoscandia—also stirred vision of the past that matched the hubris of the up imagination and fascinated European minds simi- aspiring Swedish empire during its era of greatness. larly to the ‘new worlds’ overseas, and emerged as a The past mattered in early modern Europe because it scene of exploration and subject to a ‘colonialist gaze’ was thought to legitimize the present (Burke 1992, 16; Cambridge Archaeological Journal 28:4, 613–628 C 2018 McDonald Institute for Archaeological Research. This is an Open Access article, distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives licence (http://creativecommons.org/licenses/by-ncnd/4.0/), which permits non-commercial re-use, distribution, and reproduction in any medium, provided the original work is unaltered and is properly cited. The written permission of Cambridge University Press must be obtained for commercial re-use or in order to create a derivative work. Downloaded from https://www.cambridge.org/core. IP address: 170.106.202.226, on 25 Sep 2021 at 09:07:59, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. doi:10.1017/S0959774318000197 Received 4 October 2017; Accepted 3 March 2018; Revised 23 February 2018 https://doi.org/10.1017/S0959774318000197 Vesa-Pekka Herva et al. Stolzenberg 2013, 20). In this setting, it is easy—and A brief history of the Vinsavaara stone tempting—to think that Gothicism was about more or less conscious manipulation and misrepresenta- In 1687, the professor and polymath Olaus Rudbeck tion of the past for political and other purposes on the elder, of the University of Uppsala, heard of an the one hand (e.g. Akerman˚ 1991, 117), and about enigmatic monument located in the small village of limited ‘true’ knowledge about ancient times on the Käymäjärvi in the northern wilderness of Sweden other. While there is some truth to these views, a host (Fig. 1). The stone reportedly had runic text and three of other factors are equally relevant to developing crowns (the heraldic symbol of Sweden) inscribed on a deeper and more nuanced understanding of the it, and Rudbeck envisioned the monument as yet an- seemingly peculiar ideas and representations of the other piece of evidence testifying to the great past of past in the early modern period. In particular, it is his fatherland, which he himself was in the process of critically important to consider the period visions of chronicling in his magnum opus, Atlantica (Atland eller the past as embedded in the broader cultural and Manheim), published in four volumes in 1679–1702. cosmological setting of the Renaissance and Baroque A runestone far in the north—well beyond the Arctic world. Circle and at a much higher latitude than any other This article examines the intersections of nation- runestone in Sweden—was exciting enough to per- alism, colonialism and classicism in relation to early suade King Carl XI of Sweden (r. 1660–97) to fund an antiquarianism in early modern Sweden through the expedition to document and study the stone. A party case of an alleged runestone reported from Pajala, of three men—Johan Hadorph the younger (1630–93) Swedish Lapland, in the late seventeenth century. The and Johan Peringer (1654–1720), accompanied by a monument first attracted the attention of the famous servant—embarked on a laborious trip to the north Uppsala professor Olaus Rudbeck (1630–1702), and later the same year and returned with documentation has since been seen, interpreted and signified in var- that described the unidentified script and the three ious different ways; among others, it has been as- crowns on the stone located close to the crest of the hill sociated with the invention of writing, seen merely called Vinsavaara. Rudbeck acknowledged the mon- as a natural rock, and hypothesized as a possible ument in the second volume of Atlantica, albeit only Sámi sacrificial site. The early scholarly perceptions vaguely, but this nonetheless gave a birth to a half- of the stone unfolded in a thoroughly Gothicist intel- mythical ancient monument which has since contin- lectual context, but treating the Vinsavaara stone (Sw. ued to provoke imagination for over 300 years (see Vinsastenen)—or any other specific site, monument or Enbuske 2011). object to that matter—simply as yet another instantia- A decisive step in the immortalization of the Vin- tion of the Gothicist ideology is too superficial, narrow savaara monument was taken some four decades after and generic. the first antiquarian expedition to the site. The short- A more deeply and widely contextualized ap- lived Swedish empire collapsed at the beginning of proach is called for to appreciate how and why the eighteenth century and the seventeenth-century the monument came to have particular meanings. Gothicist fantasies of a great Swedish past became re- Interpretations of the Vinsavaara stone must be con- dundant with the end of the ‘era of greatness’. The sidered in the light of its materiality and landscape enigmatic stone on Vinsavaara, however, continued setting and within the broader framework of how the to be remembered in the River Tornio valley, and it northern fringes of Fennoscandia were perceived in captured the interest of the famous French scientist the heartlands of Scandinavia and Europe in general. Pierre Louis Moreau de Maupertuis (1698–1759), who There were myriad ideological, political and eco- directed an expedition to the Tornio valley in 1736– nomic interlinks between nationalism, colonialism 37 on a mission to determine the shape of the earth. and classicism in the seventeenth century, and these On hearing about the Vinsavaara monument, Mau- connections are important to understanding early an- pertuis decided to pay a visit to the site, accompa- tiquarian thought and practice in Sweden. This entire nied by the famous Swedish naturalist Anders Cel- complex, in turn, must be considered as embedded sius (1701–44), who had a keen interest in runes. The in the Renaissance/Baroque cosmology which defied two men made drawings of the marks that they iden- various modern concepts and categories, and also tified on the surface of the stone, but failed to make affected understanding of the past–present relation- sense of them or to find the alleged crown carvings ships, or the relationships between ancients and on it. Yet Maupertuis did not entirely dismiss the pos- moderns. This is the broader background against sibility that the stone was an authentic relic from the which the case of the Vinsavaara stone is discussed in deep past, but continued to reflect on it, unable to de- the article. cide whether it was just a curious work of nature or 614 Downloaded from https://www.cambridge.org/core. IP address: 170.106.202.226, on 25 Sep 2021 at 09:07:59, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms.
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