ing the wedding, six young men belonging to the brotherhood are despatched by the Altknecht from house to house, where, striking a resounding knock on each door, they make the village street reecho with their cry, "Bringt Rahm!"-bring cream. This is an invitation which none durst refuse. All those who belong to that neighbourhood are bound to send contributions in the shape of milk and cream, eggs or butter, lard or bacon, to the wedding houses within their quarter. Every gift, even the smallest one of a couple of eggs, is received with thanks, and the bringer rewarded by a draught of wine. Next day the women of both families assemble to bake the loaves for the wedding feast; the future mother-in-law of the bride-elect keeping a sharp look-out on the girl, to note whether she acquit herself creditably of her household duties. This day is in fact a sort of final examination the bride has to pass through, in order to prove herself worthy of her new dignity; and woe to the maiden who is dilatory in mixing the dough or awkward in kneading the loaves! While this is going on, the young men have been to the forest to fetch wood; for it is a necessary condition that the wood for heating the oven where the wedding loaves are baked should be brought in expressly for this occasion, even if there be small wood in plenty lying ready for use in the shed. bunches and bundles, is stretched across the entrance. The women now advance with much clatter of pots and pans, and pretend to defend the yard against the besiegers; but the men tear down the rope and drive in triumphantly, each catching at a straw bundle in passing. Some of these are found to contain cakes or apples, others only broken crockery or egg-shells. The young men sit up late into the night, splitting up the logs into suitable size for firewood. Their duties further consist in lighting the fire, drawing water from the well, and putting it to boil on the hearth. Thus they work till well into the small hours of the morning, now and then refreshing themselves with a hearty draught of home-made wine, the women meanwhile having lain down to rest. When all is prepared, it is then the turn of the men to take some sleep, and they wake the girls with an old song, running somewhat as follows: "All in the early morning grey Fair lass arise, And ope your eyes, For darkness flies, And your true love will come to-day. The lassie would so early fill Fair lass awake, The dawn doth break, For come to-day your true love will." of equally ancient origin is sung the evening before the marriage, when the bride takes leave of her friends and rela tions: The cart is gaily decorated with flowers and streamers, and the wood conveyed home with much noise and merriment, much in the ancient English style of bringing in the Yule log. On their return from the forest, the courtyard gate is found to be closed, or else a rope "I walked beside the old church wall, from which are depended straw My love stood there, but weeping all. "FAREWELL SONG OF THE SAXON BRIDE. And when unto the bridge I came, Very precise are the formalities to be observed in inviting the guests. A member of the bride's family is deputed as Einlader (inviter), and, invested with a of his office, he goes the round brightly painted staff as insignia of the friends and relations to be asked. It is customary to invite all kinsfolk within the sixth degree of relationship, though many of these are not expected to comply with the summons the invitation in such cases being simply a matter of form, politely tendered on the one side, and graciously received on the other, but not meant to be taken literally as being but honorary invitations. Unless particular arrangements have been made to the contrary, I turned me round and looked back it is imperative that the invita again; I saw no father nor mother more, sore. tion, in order to be valid, should be repeated with all due formalities, as often as three times-the slightest negligence or divergence men assemble at the house of the from this rule being severely bridegroom, and the women at judged and commented upon; and that of the bride. The young mortal offence has often been people only accompany the bridal taken by a guest, who bitterly pair to church-the elder members complains that he was only twice of both families remaining at home invited. In some villages it is, until the third invitation has been moreover, customary to invite delivered. Then all together proanew for each one of the separate ceed to the house of the bride, meals which take place during the where the first day's festivities three or four days of the wedding are held. festivities. Early on the wedding morning the bridegroom despatches the Wortman with the Morgengabe (morning gift) to the bride. This consists in a pair of new shoes, to which are sometimes added other small articles, such as handkerchiefs, ribbons, a cap. apples, nuts, The ambassador, in delivering over the gifts to the Wort man of the other party, speaks as follows: "Good morning, Herr Wortman, and all worthy friends here assembled; the friends from our side have charged me to wish you all a very good morning. I have further come here to remind you of the laudable custom of our fathers and grandfathers, who bethought themselves of presenting their brides with a trifling morning gift. In the same way our young master the bridegroom, not wishing to overlook this goodly patriarchal custom, has likewise sent me here with a trifling offering to his bride, trusting that this small gift may be agreeable and pleasing to you all." There is much speechifying and drinking of healths, and various meals are served up at intervals of three and four hours' distance, each guest being provided with a covered jug, which must be always kept replenished with wine. It is usual for each guest to bring a small gift or contribution to the newly-set-up household of the young couple, and these are deposited on a table spread for the purpose in the centre of the courtyard; or, if the weather be unfavourable, inside the house, bride and bridegroom standing on either side to receive the gifts. First it is the bridegroom's father who, approaching the decorated table. deposits thereon a new shining ploughshare, as symbol that his son must earn his bread by the sweat of his brow; then the mother advances with a new pillow, adorned with bows of coloured ribbon, and silver headpins stuck at the four corners. These gay adornments are meant to represent the pleasures and joys of the married state; but two long streamers of black ribbon, which hang down to the ground on either side, are placed there likewise, to remind the young couple of the crosses and misfortunes which must inevitably fall to their share. The bride, on her side, sends to the bridegroom a new linen shirt, sewed and embroidered with her own hands. This shirt he wears only twice-once on his wedding morning for going to church, the second time when he is carried to his grave. The other relations of the brideBefore going to church all the groom follow in due precedence, each with a gift in their hands. in eating, broken open a bone, in Sometimes it is a piece of homemade linen, a coloured handkerchief, or some other article of dress or decoration; sometimes a roll of sheet-iron, a pair of scissors, thread and needles, a packet of nails, or a farming or gardening implement, each one laying down his or her offering with the words, "May it be pleasing to you." Then follow the kinsfolk of the bride with similar gifts; her father presenting her with a copper caldron or a kettle, the mother with a second pillow, decorated in the same manner as the first one. Playful allusions are not unfrequently concealed in these gifts,-a doll's cradle, or a young puppy-dog wrapped in swaddling clothes, often figuring among the presents ranged on the table. Various games and dances fill up the pauses between the meals; songs and speeches, often of a somewhat coarse and cynical nature, being a part of the usual programme. Among the games enacted at some of the Saxon peasant weddings, there is one which deserves to be mentioned, affording as it does a curious proof of the tenacity of old Pagan rites and customs, transmitted by verbal tradition from one generation to the other. This is the Rössel Tanz, or dance of the horses, evidently founded on an ancient Scandinavian legend to be found in Snorri's Edda.' In this tale, the gods Thor and Loki came to a peasant's house in a carriage drawn by two goats or rams, and asked for a night's lodging. Thor killed the two rams, and with the peasant and his family consumed their flesh for supper. The bones were then ordered to be thrown in a heap on to the hides of the animals; but one of the peasant's sons had, order to get at the marrow within, and next morning, when the god commanded the goats to get up, one of them limped on the hindleg, because of the broken bone. At first Thor was in a great rage, and threatened to destroy the whole family, but finally .allowed himself to be pacified, and accepted the two sons as hostages. In the peasant drama we have now before us, the gods Thor and Loki are replaced by a colonel and a lieutenant-colonel, and instead of two goats, there are two horses and one goat, also the two sons of the peasants are here designated as Wallachians. Everything is of course much distorted and changed, but still all the principal features of the drama, which space forbids me here to enlarge upon, are clearly recognisable. The killing of the goat and its subsequent resurrection, the rage of the colonel, and the transferment of the two Wallachians into his service, being all parts of the performance. At midnight, or sometimes later, when the guests are about to depart, there prevails in some villages a custom which goes by the name of den Borten abtanzen— dancing down the bride's crown or head-dress. This head-covering, which can only be described as resembling a chimney-pot hat without brim or crown, and from which depend long streamers of ribbon reaching to the ground, is the sign of her maidenhood, which she must lay aside now that she has become a wife, and it is danced off in the following manner. the married women present, except, perhaps, a few very old and decrepit ones, join hands, the two brideswomen taking the bride between them. Thus forming a wide circle, they dance backwards and All forwards, round and round the room, sometimes forming a knot in the centre, sometimes far apart with outstretched arms, till suddenly, either by accident or on purpose, the chain is broken through at one place, which is the signal for all to rush out into the courtyard, still holding hands. From some dark corner there now springs unexpectedly a stealthy robber, one of the bridesmen, who has been lying there in wait to rob the bride of her crown. times she is defended by two Some brothers or relations, who, dealing out blows with twisted handkerchiefs or towels, endeavour to keep the thief at a distance; but the struggle always ends with the loss of the head-dress, which the young matron bewails with many tears and sobs. The brideswomen now solemnly invest her with her new head-gear, which consists in a snowy cap and veil, held together by silver or jewelled pins, which are sometimes of considerable value. When the young couple go to church the day after the wedding, they are met at the church-door by a group of masked figures, who surround them, singing and hooting, and playfully endeavour to separate the young matron from her husband. If they succeed in so doing, then he must win her back in a hand-to-hand fight with his adversaries, or else he must give a piece of money as her ransom. In general, it is considered a bad omen for the married life of the young couple if the wife be separated from her husband on this occasion, therefore it is customary for the young husband to take his stand close by the church-door while his wife is praying within, and then be ready to catch hold of her as soon as she steps outside. are married at the same time, it is ding I lately witnessed, it was longing to each wedding-party are ears of the listeners. |