Norvegiæ tells about a noaidi who traveled to the spirit-world and fought against enemy spirits in order to heal the sick. The writings of Peder Claussøn Friis (1545–1614) describe a Sámi in Bergen who could supposedly travel in the material world while he was in a trance: a Sámi named Jakob made his spirit-journey to Germany to learn about the health of a German merchant's family. Both Nicolai Lundius (ca 1670), Isaac Olsen (1717) and Jens Kildal (ca. 1730) describe noaidis traveling to spirit-worlds where they negotiated with death deities, especially Jábmeáhkka--the queen of the realm of the dead--regarding people's health and lives. This journey involved risks to the noaidi's own life and health. Divination and luck In the writings of both Samuel Rheen and Isaac Olsen, the drum is mentioned as a part of the preparations for a bear hunt. Rheen says that the noaidi could give information about hunting fortune, while Olsen suggests that the noaidi was able to manipulate the bear to move into the hunters' range. The noaidi--or the drum's owner--was a member of the group of hunters, following on the heels of the spear bearer. The noaidi also sat at a prominent place during the feast after the hunting. In Fragments of Lappish Mythology (1840–45), Lars Levi Læstadius writes that the Sámi used his drum as an oracle, and consulted it when some important matter was at hand. "Just like any other kind of fortune-telling with cards or dowsing. One should not consider every drum owner a magician." A common practice was to let the vuorbi move across the membrane, visiting the different symbols. The noaidi would interpret the will of the gods by the route taken by the vuorbi. Such practices are described in conjunction with the Bindal drum, the Freavnantjahke gievrie and the Velfjord drum. Women Whether women were allowed to use the drum has been debated, but no consensus has yet been reached. On one hand, some sources say that women were not even allowed to touch the drum, and during herd migration, women should follow another route than the sleigh that carried the drum. On the other, the whole family was involved in the initiation of the drum. Also, the participation of joiking women was of importance for a successful spirit-journey. May-Lisbeth Myrhaug has reinterpreted the sources from the 17th and 18th century, and suggests that there is evidence of female