not without difficulty have these saxons succeeded in keeping their national costume so rigidly intact that the figures we meet to-day in every saxon village differ but little from old bass-reliefs of the thirteenth and fourteenth centuries. here, as elsewhere, even among these quiet, practical, prosaic, and unlovely people, the demon of vanity has been at work. many severe punishments had to be{86} prescribed, and much eloquence expended from the pulpit, in order to subdue the evil spirit of fashion which at various times threatened to spread over the land like a contagious illness. so in 1651 we find a whole set of dress regulations issued by the bishop for the diocese of mediasch.
“1. the men shall wear neither red, blue, nor yellow boots, nor shall the women venture to approach the holy sacrament or baptismal font in red shoes; and whoever conforms not to this regulation is to be refused admittance to church.
“2. all imitation of the hungarians’ dress, such as their waistcoats, braids, galloons, etc., are prohibited to the men.
“3. be it likewise forbidden for men and for serving-men to wear their hair in a long, foreign fashion hanging down behind, for that is a dishonor; for ‘if a man have long hair, it is a shame unto him’ (1 cor. xi. 14).
“4. the peasant-folk shall wear no high boots and no large hats of wool, nor yet trimmed with marten fur, nor an embroidered belt, for he is a peasant. who is seen wearing such will thereby expose himself to ridicule, and the boots shall be drawn off his legs, that he shall go barefoot.
“5. the women shall avoid all that is superfluous in dress, nor shall they make horns upon their heads.[12] rich veils shall only be worn by such as are entitled to them, neither shall any woman wear gold cords beneath her veil, not even if she be the wife of a gentleman.
“6. silk caps with golden stars are not suitable for every woman. more than two handsome jewelled pins shall no woman wear, and should a woman require more than two for fastening her veil, let her take small pins. not every one’s child is entitled to wear corals round its neck. let no woman copy the dress of noble dames, for it is not suitable for us saxons.
“7. peasant-maids shall wear no crooked (probably puffed) sleeves sewed with braids, for they have no right to them. they may wear no red shoes, and also on their best aprons may they have two braids only; one of these may be straight and the other nicked out, but neither over-broad. let none presume to wear high-heeled shoes, but let them conform to the prescribed measure under heavy penalty.
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“8. let the womenkind remember that such things as are forbidden become them but badly. let them wear the borten[13] according to the prescribed measurements. let the herren t?chter (gentlemen’s daughters, meaning probably burghers) not make the use of gold braids over-common, but content themselves with honorable fringes. the serving-girls shall go absolutely without fringes, nor may they buy silk cords of three yards’ length, else these will be taken from their head and nailed against the church wall.
“9. among the women are beginning to creep in gold rings which cover the half-finger ad formam et normam nobilium—after the fashion of nobles; let these be completely forbidden.”
the worthy prelate who issued all these stern injunctions appears to have been so uncommonly well versed in all the intricacies of female costume as to make us wonder whether he had not missed his vocation as a man-milliner. it must have been a decidedly nervous matter for the women to attend service at his cathedral, with the consciousness that this terrible eagle-glance was taking stock of their clothes all the time, mentally appraising the value of each head-pin, and gauging the breadth of every ribbon. most likely he succeeded in his object of keeping poor human vanity in check for a time, though not in rooting it out, for scarcely a hundred years later we find a new set of dress rules delivered from another pulpit:
“first of all, it is herewith forbidden to both sexes to wear anything whatsoever which has not been manufactured in transylvania. furthermore, it is prohibited to the men—
“1. to wear the so-called broad summer foreign hats.
“2. the double-trimmed hats, with head of outlandish cloth; only the jurymen and officials are allowed to wear them.
“3. trousers of outlandish cloth, or trimmed with braids.
“to the womenkind let it be completely forbidden to wear—
“1. fine blue-dyed head-cloths.
“2. white-starred caps. only the wives of officials and jurymen in the market-towns may wear yellow-starred caps.
“3. silver head-pins costing more than two, or at the outside three, hungarian florins.
“4. outlandish ribbons and fringes.
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“5. borten (cap) 1 foot 8? inches high, or lined inside with any material better than bombazine or glazed calico.
“6. neck-handkerchiefs.
“7. all outlandish stuffs, linen, etc.”
here follow several more regulations, concluding with the warning that whosoever dares to disregard them will be punished by having the said articles confiscated, besides paying a fine of from six to twelve florins hungarian money, the offender being in some cases even liable to corporal punishment.
how strangely these old regulations now read in an age when lady’s-maids are so often better dressed than their mistresses, and every scullion girl thinks herself ill-used if she may not deck herself out with ostrich-feathers of a sunday!
a story which bears on this subject is told of andrew helling, a well-known and much-respected burgher of the town of reps, about the beginning of last century. he was repeatedly chosen as judge and burgomaster in his native place, and had a daughter celebrated for her beauty who was engaged to be married. on the wedding morning the girl had been decked out by her friends in her best, with many glittering ornaments and long hanging ribbons in her head-gear. but what pleased the young bride most was the bright silken apron, a present from her bridegroom received that same morning. thus attired, before proceeding to church, she repaired to her father to ask his blessing, and thank him for all the care bestowed on her; and he, well pleased with and proud of his beautiful child, gazed at her with tenderly approving eye. but of a sudden his expression grew stern, and pointing to the silken apron, he broke out into a storm of bitter reproaches at her vanity for thus attiring herself in gear only suitable for the daughter of a prince. hearing which, the bridegroom, aggrieved at the dishonor shown to his gift, gave his arm to his bride, and dispensing with the incensed father’s blessing, led her off to church.
most likely, too, it was the desire to repress all extravagance in dress which shaped itself into the following prophecy, still prevalent throughout transylvania:
“when luxury and extravagance have so spread over the face of the earth that every one walks about in silken attire, and when sin is no longer shame, then, say the saxons, the end of the world is not far off. there will come then an extraordinary fruitful year, and{89} the ripening corn will stand so high that horse and rider will disappear in it; but no one will be there to cut and garner this corn, for a dreadful war will break out, in which all monarchs will fight against each other, and the war-horse will run up to its fetlocks in blood, with saddle beneath the belly, all the way from cronstadt to broos, without drawing breath. at last, however, will come from the east a mighty king, who will restore peace to the world. but few men will then remain alive in transylvania—not more than can find place in the shade of a big oak-tree.”
however, not all the authority of stern fathers and eloquent preachers was able to preserve the old custom intact in the towns, where, little by little, it dropped into disuse, being but seldom seen after the beginning of this century. what costumes there remain are now locked away in dark presses, only to see the light of day at costumed processions or fancy balls, while many of the accompanying ornaments have found their way into jewellers’ show-windows or museums. only in the villages the details of dress are still as rigidly controlled as ever, and show no sign of degeneration just yet. each village, forming, as it does, a little colony by itself, and being isolated from all outward influences, is enabled to retain its characteristics in a manner impossible to the town. no etiquette is so rigid as saxon village etiquette, and there are countless little forms and observances which to neglect or transgress would be here as grave as it would be for a lady to go to court without plumes in england, or to reverse the order of champagne and claret at a fashionable dinner-party. the laws of exact precedence are here every whit as clearly defined as among our upper ten thousand, and the punctilio of a spinning-chamber quite as formal as the ordering of her majesty’s drawing-room.
these spinning meetings take place on winter evenings, the young girls usually coming together at different houses alternately, the young men being permitted to visit them the while, provided they do not interfere with the work. there are often two different spinning meetings in each village, the half-grown girls taking part in the one, while the other assembles the full-fledged maidens of marriageable age. it is not allowed for any man to enter a spinning-room in workday attire, but each must be carefully dressed in his sunday’s clothes. the eldest member of the brotherhood present keeps watch over the decorum of the younger members, and assures himself that no unbecoming liberties are taken with the other sex.
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there is a whole code of penalties drawn up for those who presume to outstep the limits of proper familiarity, and the exact distance a youth is allowed to approach the spinning-wheel of any girl is in some villages regulated by inches. a fine of ten kreuzers is attached to the touching of a maiden’s breastpin, while stealing a kiss always proves a still more expensive amusement. as we see by ancient chronicles, these spinning meetings (which formerly used to be held in the towns as well) had sometimes to be prohibited by the clergy when threatening to degenerate into indecorous romps in any particular place; but this custom, so deeply inrooted in saxon village life, was always resumed after an interval, and, thanks to the vigilant watch kept up by the heads of the brotherhood, it is seldom that anything really objectionable takes place. the men are allowed to join the girls in singing the rockenlieder (spinning songs), of which there are a great number.
no man may accompany a girl to her home when the meeting breaks up, but each must go singly, or along with her companions.
many superstitions are attached to the spinning-wheel in saxon households besides the one which is mentioned in the chapter on weddings. so on saturday evening the work must be desisted with the first stroke of the evening bell, and there are many old pagan festivals which demand that the reel be spun empty the day before.
the girl who sits up spinning on saturday night is considered as sinning against both sun and moon, and will only produce a coarse, unequal thread, which refuses to let itself be bleached white. the woman who spins on ash-wednesday will cause her pigs to suffer from worms throughout the year.
an amulet which preserves against accidents and brings luck in love matters may be produced by two young girls spinning a thread together in silence on st. john’s day after the evening bell has rung. it must be spun walking, one girl holding the distaff while the other twirls the thread, which is afterwards divided between the two. each piece of this thread, if worn against the body, will bring luck to its wearer, but only so long as her companion likewise retains her portion of the charm.
for the twelve days following st. thomas’s day (21st of december) spinning is prohibited, and the young men visiting the spinning-room during that period have the right to break and burn all the distaffs they find; so it has become usual for the maidens to appear on the{91} feast of st. thomas with a stick dressed up with tow or wool to represent the distaff in place of a real spinning-wheel.
the married women have also their own spinning meetings, which are principally held in the six weeks following christmas; and she is considered to be a dilatory housewife who has not spun all her flax by the first week in february. sometimes she receives a little covert assistance from her lord and master, who, when he has no other work to do in field or barn, may be seen half-shamefacedly plying the distaff, like hercules at the feet of omphale. on certain occasions the women hold what they call gainzelnocht (whole-night)—that is, they sit up all through the long winter night, spinning into the gray dawn of the morning.
dancing takes place either at the village inn on sunday afternoons, or in summer in the open air, in some roomy court-yard or under a group of old trees, the permission to dance having been each time formally requested of the pastor by the head of the brotherhood. the alt-knecht also sometimes settles the couples beforehand, so as to insure each girl against the humiliating contingency of remaining partnerless, and no youth durst, under pain of penalty, refuse the hand of any partner thus assigned to him. also, each man can stay near his partner only while the music is playing; he may not sit near or walk about with her during the pauses, but with the last note of the valse or l?ndler he drops her like a hot potato, the girls retiring to one side of the room and the men remaining at the other, till the renewed strains of music permit the sexes again to mingle.
only girls and youths take part in these village dances as a rule, though in some districts it is usual for young couples to dance for a period of six months after their marriage. also, there are some villages where the custom prevails of the married women dancing every fourth year, but more usually dancing ceases altogether with matrimony.
the usual dance which i have seen performed by saxon peasants is a sort of valse executed with perfect propriety in a slow, ponderous style, and absolutely unaccompanied by any expression of enjoyment on the part of the dancers. in some villages, however, the amusement seems to be of a livelier kind, for there i am told that certain dances require that the men should noisily slap the calves of their legs at particular parts of the music. a curious explanation is given{92} of this. in olden times it seems their dress was somewhat different from what it is now. instead of wearing high boots, they had shoes and short breeches; and as the stockings did not reach up to the knee, a naked strip of skin was visible between, as in the styrian and tyrolese dress. in summer, therefore, when dancing in a barn or in the open air, the dancers were often sorely tormented by gnats and horseflies settling on the exposed parts; and seeking occasional relief by vigorous slaps, these gradually took the form of a regular rhythm which has survived the change of costume.
the music used on these occasions is mostly execrable, both out of time and tune, unless indeed they have been lucky enough to secure the services of gypsy musicians; but this is rarely the case, for, bad as it is, the saxon prefers his own music.
however, it is an interesting sight to look on at one of these village dances, as the girls’ costume is both rich and quaint. particularly interesting is this sight at the village of hammersdorf, whose inhabitants, as i before remarked, are celebrated for their opulence. only on the highest festivals, three or four times a year, is it customary for the girls to don their richest attire for the dance, and display all their ornaments—often an exceedingly handsome show of jewellery, descended from mother to daughter through many generations. thus pentecost, when there is dancing two days in succession in the open air, is a good time for assisting at one of these rustic balls.
each girl wears on her head the high stiff borten, which in shape resembles nothing so much as a chimney-pot hat, without either crown or brim, though this is perhaps rather an irish way of putting it. it is formed of pasteboard covered with black velvet, and from it depend numerous ribbons three or four fingers in breadth, hanging down almost to the hem of the skirt. in some villages these ribbons are blue; in others, as at hammersdorf, mostly scarlet and silver. the skirt at hammersdorf on pentecost monday was of black stuff, very full and wide, and above it a large white muslin apron covered with embroidery, with the name of the wearer introduced in the pattern. the wide bulging black skirt was confined at the waist by a broad girdle of massive gold braid set with round clumps of jewels at regular intervals; these were sometimes garnets, turquoises, pearls, or emeralds. another ornament is the patzel, worn by some on the chest, as large as a tea-saucer, silver gilt, and likewise richly incrusted with two or three sorts of gems; some of these were of very beautiful and{93} intricate workmanship. altogether, when thus seen collectively, the costume presents a quaint and pretty appearance, with something martial about the general effect, suggesting a troop of sturdy young amazons—the silver and scarlet touches, relieving the simplicity of the black and white attire, being particularly effective.
dressing for the dance.
on pentecost tuesday the dance was repeated, with the difference that this time all wore white muslin skirts and black silk aprons. none of them could tell me the reason of this precise ordering of the costume; it had always been so, they said, in their mothers’ and grandmothers’ time as well, to wear the black skirts on the pentecost monday and the white ones on the tuesday.
each girl carries in her hand a little nosegay of flowers, and has a large flowered silk handkerchief stuck in her waistband. every{94} youth is, of course, attired in his sunday clothes; and however hot the weather, it is de rigueur that he keep on the heavy cloth jacket during the first two dances. only then, when the alt-knecht gives the signal, is it allowed to lay aside the coat and dance in shirt-sleeves, while the girls divest themselves of their uncomfortable head-dress—how uncomfortable being only too apparent from the dark red mark which it has left across the forehead of each wearer.
but if the young people are thus elegantly got up, the same cannot be said of their chaperons the mothers, who in their common week-day clothes have likewise come here to enjoy the fun. they have certainly made none of those concessions to society which reduce the lives of unfortunate dowagers to a perpetual martyrdom in the ball-room, but are as dirty and comfortable as though they were at home, each woman squatting on the low three-legged stool which she has brought with her.
the reason for this simplicity—not to say slovenliness—of attire presently becomes obvious, as the lowing of kine and a cloud of dust in the distance announce the return of the herd, and in a body the matrons rise and desert the festive scene, stool in hand, for it is milking-time, and the buffaloes, whose temper is proverbially short, durst not be kept waiting; only when this important duty has been accomplished do the mammas return to the ball-room.