In selecting the time for the marriage ceremony precautions of every kind have generally been taken to avoid an unlucky month and day for the knot to be tied. Indeed, the old Roman notion that May marriages are unlucky survives to this day in England, a striking example, as Mr. Tylor has pointed4 out in his "Primitive5 Culture," of how an idea, the meaning of which has perished for ages, may continue to exist simply because it has existed. That May with us is not a month for marrying may easily[37] be seen any year from the list of weddings in the Times newspaper, the popular belief being summed up in the familiar proverb, "Marry in May and you'll rue6 the day." Some of the numerous reasons assigned for the ill-luck attaching to this month are the following:—That women disobeying the rule would be childless; or if they had children, that the first-born would be an idiot, or have some physical deformity; or that the married couple would not live happily together in their new life, but soon become weary of each other's society—superstitions which still retain their hold throughout the country. In spite, however, of this absurd prejudice, it seems that in days gone by May was honoured in feudal7 England as the month of all months especially congenial to lovers. Most readers are no doubt acquainted with the following stanza8 in the "Court of Love:"—
"I had not spoke9 so sone the words, but she, My soveraine, did thank me heartily10, And saide, 'Abide11, ye shall dwell still with me Till season come of May, for then truly The King of Love and all his company Shall holde his feste full rially and well,' And there I bode12 till that the season fell."
On the other hand, June is a highly popular month for marrying, one reason perhaps being that the earth is then clothed in her summer beauty, and that this is a season of plenty. At any rate, this notion may be traced up to the time of the Romans, and thus when Ovid was anxious about the marriage of his daughter, he—
[38]
"Resolved to match the girl, and tried to find What days unprosp'rous were, what moons were kind; After June's sacred Ides his fancy strayed, Good to the man and happy to the maid."
Among the other seasons admitting or prohibiting matrimony may be mentioned the following, contained in a well-known rhyme:—
"Advent13 marriages doth deny, But Hilary gives thee liberty; Septuagesima says thee nay14, Eight days from Easter says you may; Rogation bids thee to contain, But Trinity sets thee free again."
Equal importance has been attached by some to the day of the week on which the marriage is performed. Thus Friday, on account of its being regarded as an inauspicious and evil day for the commencement of any kind of enterprise, is generally avoided, few brides being found bold enough to run the risk of incurring15 bad luck from being married on a day of ill-omen. In days gone by, Sunday appears to have been a popular day for marriages; although, as Mr. Jeaffreson, in his amusing history of "Brides and Bridals," remarks, "A fashionable wedding, celebrated16 on the Lord's Day in London, or any part of England, would now-a-days be denounced by religious people of all Christian17 parties as an outrageous18 exhibition of impiety19. But in our feudal times, and long after the Reformation, Sunday was, of all days of the week, the favourite one for marriages. Long after the theatres had been closed on Sundays, the day of rest was the chief day for weddings with[39] Londoners of every social class." The brides of Elizabethan dramas are usually represented as being married on Sunday. Thus in the Taming of the Shrew, Petruchio, after telling his future father-in-law "that upon Sunday is the wedding-day," and laughing at Katharine's petulant20 exclamation21, "I'll see thee hanged on Sunday first," says:—
"Father, and wife, and gentlemen, adieu; I will to Venice; Sunday comes apace: We will have rings, and things, and give array; And, kiss me, Kate, we will be married o' Sunday."
Among the Scottish people, we are informed by the Registrar-General, there is a peculiar22 fondness for marrying on the last day of the year. Indeed, there are more marriages in Scotland on that day than in any week of the year, excepting, of course, the week in which that day occurs. Thus, in the year 1861, the returns give the number of marriages in the eight principal towns as averaging about twenty-five a day, exclusive of Sunday, as marrying is one of the things not to be done on this day in Scotland. On the 31st of December, however, in the same towns there were between 400 and 500 marriages. Curious to say, too, in Scotland, Friday seems to be considered a lucky day for weddings; for Mr. Watson, the City Chamberlain of Glasgow, affirms that "it is a well-established fact that nine-tenths of the marriages in Glasgow are celebrated on a Friday; only a few on Tuesday and Wednesday; Saturday and Monday are still more rarely adopted, and I have never heard of such a thing in Glasgow as a marriage on Sunday."
[40]
Leaving seasons and days considered propitious for marriage, we find, in the next place, a number of superstitions associated with that prominent and all-important personage on such an occasion, the bride. Thus it is above all things necessary that the sun should shine on her—"Blest is the bride that the sun shines on!"—a notion, indeed, which, it has been suggested, had a practical application in years gone by when marriages were celebrated in the church porch. A wet day, at such a time, was a serious matter, especially as our forefathers23 had not the many contrivances of modern times for preservation24 from rain. Whereas, now-a-days, young ladies when alluding25 to being married speak of "going to church," formerly26 they spoke of "visiting the church-porch." After prevailing27 for centuries, this ancient usage was discountenanced, if not actually abolished, by the ecclesiastical reformers of Edward VI.'s reign28, who "ordained29 that the performance of the binding30 ceremony should take place in the body of the church." Referring again to the bride, it is deemed absolutely necessary by very many that she should weep on her wedding-day, if it be only a few tears, the omission31 of such an act being considered ominous32 of her future happiness. It is, too, the height of ill-luck for either the bride or the bridegroom to meet a funeral on going to or coming from the church, for if it happen to be that of a female, it is an indication that the bride will not live long, and if it should be that of a male, then the bridegroom is doomed33 to an early death. In the North of England there is a strong prejudice against[41] a marriage taking place while there is a grave open in the churchyard. In many parts of the country, also, special care is taken that the bees are informed of a wedding, and as a mark of respect to them their hives are decorated with a favour. In Sussex a bride on her return home from church is often robbed of all the pins about her dress by the single women present, from a belief that whoever possesses one of them will be married in the course of a year. Much excitement and amusement are occasionally caused by the youthful competitors for this supposed charm; and the bride herself is not unfrequently the victim of rather rough treatment. According to another piece of superstition2, the bride, in removing her bridal robe and chaplet at the completion of the marriage ceremonies, must take care to throw away every pin worn on this eventful day. Evil fortune, it is affirmed, will sooner or later inevitably34 overtake the bride who keeps even one pin used in the marriage toilet. Woe35 also to the bridesmaids if they retain one of them, as their chances of marriage will thereby36 be materially lessened37, and anyhow they must give up all hope of being wedded38 before the following Whitsuntide.
Again, in some parts of Yorkshire, to rub shoulders with the bride or bridegroom is considered an augury39 of a speedy marriage; and a piece of folk-lore prevalent in the neighbourhood of Hull40 is to this effect: "Be sure when you go to get married that you don't go in at one door and out at another, or you will always be unlucky." Cuthbert Bede, in "Notes[42] and Queries," records an instance of a similar superstition that occurred at a wedding in a Worcestershire village in October, 1877. He says, "The bride and bridegroom at the conclusion of the ceremony left the church by the chancel door, instead of following the usual custom of walking down the church and through the nave41 door. One of the oldest inhabitants, in mentioning this to me, said that it 'betokened42 bad luck,' and that she had never known a like instance but once in her life when the married couple went out of the church through the chancel door, and the bride was a widow before the twelve months was out."
Alluding briefly43 to other superstitions associated with marriage, we are told in the North of England that she who receives from the bride a piece of cheese, cut by her before leaving the table, will be the next bride among the company. In Yorkshire, too, when a newly-married couple first enter their house, a hen is brought and made to cackle as a sign of good luck. The old Roman practice, also, of lifting the bride over the threshold of her husband's home, had its counterpart in Scotland within the present century, it being customary to lift the young wife over the doorstep, lest any witchcraft44 or evil eye should be cast upon and influence her. Indeed, we are informed that the same practice prevailed in the North of England some years ago—an interesting survival of the primitive superstitions of our ancestors.
Another curious custom which was once practised in different parts of the country was that of the elder[43] sister dancing in a hog's trough in consequence of the younger sister marrying before her. "Upon one occasion," says Mr. Glyde in his "Norfolk Garland," "a brother went through the ceremony also; and the dancers performed their part so well that the trough itself was danced to pieces." It was considered the most correct thing to dance in green stockings. It was also customary in former years for elder sisters to dance barefooted at the marriage of a younger one, as otherwise they would inevitably become old maids. Hence Katharine says to her father, in allusion45 to Bianca:—
"She is your treasure, she must have a husband. I must dance barefoot on her wedding-day, And for your love to her lead apes in hell."
The last line, the meaning of which, however, is somewhat obscure, expresses a common belief as to the ultimate fate of old maids. Malone, on this passage, remarks that in Shakespeare's time "to lead apes" was one of the employments of a bear-ward, who often carried about one of those animals along with his bear.
Referring in the next place to some of the chief ceremonies associated with marriage, we may note that "the putting up of the banns" is not without its superstitions, for in the North of England it is considered highly unlucky for a young woman to be present at church when this important event takes place, any children she may hereafter have running the terrible risk of being born deaf and dumb. Thus, a Worcestershire girl, some years since, refused to[44] attend church and hear the publication of her own banns, lest by doing so she should bring the curse of dumbness on her offspring. She stated that one of her friends had transgressed46 this rule "by hearing herself asked out at church," and in due course had six children, all of whom were deaf and dumb. Again, the wedding-cake, without which no wedding would be considered complete, is evidently a survival of the symbolical47 corn-ears originally worn by the bride, and which in after-times were made into cakes and sprinkled upon the bride's head. In course of time these cakes were by degrees converted into one large mass, enriched with almond paste; and that the ingredients of a wedding-cake in the seventeenth century did not differ materially from one at the present day may be gathered from Herrick, who says:—
"This day, my Julia, thou must make, For mistress bride, the wedding-cake; Knead but the dough48, and it will be To paste of almonds turned by thee; Or kiss it thou but once or twice, And for the bride-cake there'll be spice."
Indeed, corn in one form or another has always entered into the marriage-ceremony, a practice which, as Sir John Lubbock, in his "Origin of Civilisation," has pointed out, may be found among remote savages49 or semi-civilised people. It would be difficult to enumerate50 the many superstitions, beliefs, and usages that have at different times clustered round the wedding-cake, some of which are as popular as ever.[45] In days gone by, either corn ears or fragments of broken biscuit or cake were dropped on the newly-married couple on their return from church, a custom which is still kept up in some country districts. In Scotland and the North of England, for instance, as soon as the bride returns to her new home, one of the oldest inhabitants, who has been stationed on the threshold in readiness, throws a plateful of shortbread over her head, taking care that it falls outside the house. This is immediately scrambled51 for, as it is considered most fortunate to secure a piece, however small. Thus, just a century ago, Smollett, in his "Expedition of Humphrey Clinker" (1771), described how Mrs. Tabitha Lismahago's wedding-cake was broken over her head, and its fragments distributed among the bystanders, who imagined that to eat one of the hallowed pieces would insure the unmarried eater the delight of seeing in a vision the person to be his wife or her husband. Numerous other divinations, also, have been practised by means of wedding-cake, one of the most popular being that of passing it through a wedding-ring, and placing it under the pillow to dream upon. In some parts of Lancashire and Cumberland it is customary to put a ring amongst the ingredients of the wedding-cake, and to invite the guests in turn to cut a slice. The person who is fortunate enough to hold the knife when it comes upon the hidden ring is considered to be sure of happiness during the ensuing twelve months. Again, Mr. Henderson mentions an exciting custom practised in the North at the wedding-feast. He says:—"The[46] bride sticks her knife into the cheese, and all at table endeavour to seize it. He who succeeds without cutting his fingers in the struggle thereby insures happiness in his married life. The knife is called 'the best man's prize,' because the 'best man' generally secures it. Should he fail to do so, he will indeed be unfortunate in his matrimonial views. The knife is, at any rate, a prize for male hands only; the maidens52 try to possess themselves of a 'shaping' of the wedding-dress, for use in certain divinations regarding their future husbands." The custom of throwing the shoe for luck at a bridal couple we shall notice elsewhere, a practice which is perhaps the principal source of merry-making and fun at most weddings. We must not omit to allude53 to that indispensable little article at a marriage, the wedding-ring, concerning which so much has been written. The Puritans, it may be remembered, tried to abolish it, on account of, as they thought, its superstitious54 and heathen origin. Thus, Butler, in his "Hudibras," says:—
"Others were for abolishing That tool of matrimony, a ring, With which the unsanctified bridegroom, Is marry'd only to a thumb."
Though, however, the ring of gold is generally looked upon as a necessity in the marriage-ceremony, yet it is not legally so, but there is a very strong prejudice against being married without it, and it would be no easy task to find a couple brave enough to act in opposition55 to this universal superstition. Thus, by[47] way of example, Mr. Jeaffreson, in his "Brides and Bridals," tells us that the poor Irishman is so convinced that a marriage lacks validity unless it has been solemnised with a golden ring, that, when he is too needy56 to buy a circlet of the most precious metal, he hires a hoop57 of gold for use on his wedding-day. Not long since a tradesman, in a market town at Munster, made a considerable addition to his modest income by letting out rings of gold to persons about to marry, who restored the trinkets to their owner after being wedded at church. A case is related, on the other hand, of a party that came to the church and requested to be married with a church key. It was "a parish wedding," and the parish authorities, though willing to pay the church fees, because, as the account runs, "they were glad to get rid of the girl," had not felt disposed to provide the wedding-ring. The clerk, however, feeling some hesitation58 as to the substitution of the church key, stepped into a neighbouring house, and there borrowed an old curtain ring, with which the marriage was solemnised. Again, most ladies are especially particular in their notions respecting their wedding-ring, objecting under any pretence59 to take it off from their finger, extending, it would seem, the expression of "till death us do part," even to this pledge and token of matrimony.
In various parts of the country we find many a curious marriage custom, of which, however, we can only give one or two instances. Thus, in some parts of Kent, it was formerly customary to strew60 the[48] pathway to the church of the bridal couple, not with flowers, but with emblems61 of the bridegroom's trade. A carpenter, for instance, walked on shavings, a paperhanger on slips of paper, a blacksmith on pieces of old iron, and so on. In some parts of Durham the bridal party was, in days gone by, generally escorted to church by men armed with guns, which they fired again and again in honour of the festive62 occasion. In Scotland there was an amusing custom, called "Creeling the bridegroom." A basket or creel was filled with heavy stones and fixed63 to the bridegroom's shoulder, and with this burden he was obliged to run about until his wife unfastened the creel.
点击
收听单词发音
收听单词发音 |
1
propitious
|
|
| adj.吉利的；顺利的 | |
参考例句： |
|
|
|
|
2
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
3
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
4
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
5
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
6
rue
|
|
| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
参考例句： |
|
|
|
|
7
feudal
|
|
| adj.封建的，封地的，领地的 | |
参考例句： |
|
|
|
|
8
stanza
|
|
| n.（诗）节，段 | |
参考例句： |
|
|
|
|
9
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
10
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
11
abide
|
|
| vi.遵守；坚持；vt.忍受 | |
参考例句： |
|
|
|
|
12
bode
|
|
| v.预示 | |
参考例句： |
|
|
|
|
13
advent
|
|
| n.(重要事件等的)到来，来临 | |
参考例句： |
|
|
|
|
14
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
15
incurring
|
|
| 遭受，招致，引起( incur的现在分词 ) | |
参考例句： |
|
|
|
|
16
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
17
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
18
outrageous
|
|
| adj.无理的，令人不能容忍的 | |
参考例句： |
|
|
|
|
19
impiety
|
|
| n.不敬；不孝 | |
参考例句： |
|
|
|
|
20
petulant
|
|
| adj.性急的，暴躁的 | |
参考例句： |
|
|
|
|
21
exclamation
|
|
| n.感叹号，惊呼，惊叹词 | |
参考例句： |
|
|
|
|
22
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
23
forefathers
|
|
| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
参考例句： |
|
|
|
|
24
preservation
|
|
| n.保护，维护，保存，保留，保持 | |
参考例句： |
|
|
|
|
25
alluding
|
|
| 提及，暗指( allude的现在分词 ) | |
参考例句： |
|
|
|
|
26
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
27
prevailing
|
|
| adj.盛行的；占优势的；主要的 | |
参考例句： |
|
|
|
|
28
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
29
ordained
|
|
| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
参考例句： |
|
|
|
|
30
binding
|
|
| 有约束力的，有效的，应遵守的 | |
参考例句： |
|
|
|
|
31
omission
|
|
| n.省略，删节；遗漏或省略的事物，冗长 | |
参考例句： |
|
|
|
|
32
ominous
|
|
| adj.不祥的，不吉的，预兆的，预示的 | |
参考例句： |
|
|
|
|
33
doomed
|
|
| 命定的 | |
参考例句： |
|
|
|
|
34
inevitably
|
|
| adv.不可避免地；必然发生地 | |
参考例句： |
|
|
|
|
35
woe
|
|
| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
参考例句： |
|
|
|
|
36
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
37
lessened
|
|
| 减少的，减弱的 | |
参考例句： |
|
|
|
|
38
wedded
|
|
| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
39
augury
|
|
| n.预言，征兆，占卦 | |
参考例句： |
|
|
|
|
40
hull
|
|
| n.船身；(果、实等的)外壳；vt.去(谷物等)壳 | |
参考例句： |
|
|
|
|
41
nave
|
|
| n.教堂的中部；本堂 | |
参考例句： |
|
|
|
|
42
betokened
|
|
| v.预示，表示( betoken的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
43
briefly
|
|
| adv.简单地，简短地 | |
参考例句： |
|
|
|
|
44
witchcraft
|
|
| n.魔法，巫术 | |
参考例句： |
|
|
|
|
45
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
46
transgressed
|
|
| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
参考例句： |
|
|
|
|
47
symbolical
|
|
| a.象征性的 | |
参考例句： |
|
|
|
|
48
dough
|
|
| n.生面团；钱，现款 | |
参考例句： |
|
|
|
|
49
savages
|
|
| 未开化的人，野蛮人( savage的名词复数 ) | |
参考例句： |
|
|
|
|
50
enumerate
|
|
| v.列举，计算，枚举，数 | |
参考例句： |
|
|
|
|
51
scrambled
|
|
| v.快速爬行( scramble的过去式和过去分词 )；攀登；争夺；（军事飞机）紧急起飞 | |
参考例句： |
|
|
|
|
52
maidens
|
|
| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
参考例句： |
|
|
|
|
53
allude
|
|
| v.提及，暗指 | |
参考例句： |
|
|
|
|
54
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
55
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
56
needy
|
|
| adj.贫穷的，贫困的，生活艰苦的 | |
参考例句： |
|
|
|
|
57
hoop
|
|
| n.（篮球）篮圈，篮 | |
参考例句： |
|
|
|
|
58
hesitation
|
|
| n.犹豫，踌躇 | |
参考例句： |
|
|
|
|
59
pretence
|
|
| n.假装，作假；借口，口实；虚伪；虚饰 | |
参考例句： |
|
|
|
|
60
strew
|
|
| vt.撒；使散落；撒在…上，散布于 | |
参考例句： |
|
|
|
|
61
emblems
|
|
| n.象征，标记( emblem的名词复数 ) | |
参考例句： |
|
|
|
|
62
festive
|
|
| adj.欢宴的，节日的 | |
参考例句： |
|
|
|
|
63
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |