drum") or sametromme ('Sámi drum'). The original Swedish name, trolltrumma, comes from the Christian perception of Sámi religion as witchcraft (trolldom), and it is now considered derogatory. In his Fragments of Lappish Mythology (ca 1840) Læstadius used the term divination drum ("spåtrumma"). In Swedish today, the term that's commonly used is ('the Sámi drum'). Sources on the history of the drums There are four categories of sources for the history of the drums. First are the drums themselves, and what might be interpreted from them. Secondly, there are reports and treatises on Sámi subjects from the 17th and 18th centuries, written by Swedish and Dano-Norwegian priests, missionaries or other civil servants, like Johannes Schefferus. The third category are statements from Saami themselves, given to legal courts or other official representatives. The fourth are the sporadic references to drums and Sámi shamanism in other sources, such as Historia Norvegiæ (late 12th century). The oldest mention of a Sámi drum and shamanism is in the anonymous Historia Norvegiæ (late 12th century). It mentions a drum with symbols of marine animals, a boat, reindeer and snowshoes. There is also a description of a shaman healing an apparently dead woman by moving his spirit into a whale. Peder Claussøn Friis describes a noaidi'sspirit leaving the body in his Norriges oc omliggende Øers sandfærdige Bescriffuelse (1632). The oldest description by a Sámi is by Anders Huitlok of the Pite Sámi in 1642 about a drum that he owned. Huitlok also made a drawing; his story was written down by the German-Swedish bergmeister Hans P. Lybecker. Huitlok's drum represents a worldview where deities, animals and the living and the dead are working together within a given landscape. The court protocols from the trials against Anders Paulsen in Vadsø in 1692 and against Lars Nilsson in Arjeplog in 1691 are also sources. During the 17th century, the Swedish government commissioned a work to gain more knowledge of the Sámi and their culture. During the Thirty Years' War (1618–48) rumours were spread that the Swedes won their battles with the help of Sámi witchcraft. Such rumours were part of the background for the research that lead to Johannes Schefferus' book Lapponia, published in Latin in 1673. For Schefferus, a number of "priests' correspondences" (prästrelationer) were written by vicars within the Sámi districts of Sweden. Treatises by Samuel Rheen, Olaus Graan, Johannes Tornæus and Nicolai Lundius were the sources