“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 embroidered10 belt, for he is a peasant. Who is seen wearing such will thereby11 expose himself to ridicule12, and the boots shall be drawn13 off his legs, that he shall go barefoot.
“5. The women shall avoid all that is superfluous14 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 dames16, for it is not suitable for us Saxons.
“7. Peasant-maids shall wear no crooked17 (probably puffed) sleeves sewed with braids, for they have no right to them. They may wear no red shoes, and also on their best aprons19 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.
{87}
“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 worthy20 prelate who issued all these stern injunctions appears to have been so uncommonly21 well versed22 in all the intricacies of female costume as to make us wonder whether he had not missed his vocation23 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 appraising24 the value of each head-pin, and gauging25 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 whatsoever26 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.
{88}
“5. Borten (cap) 1 foot 8? inches high, or lined inside with any material better than bombazine or glazed28 calico.
“6. Neck-handkerchiefs.
“7. All outlandish stuffs, linen29, etc.”
Here follow several more regulations, concluding with the warning that whosoever dares to disregard them will be punished by having the said articles confiscated30, besides paying a fine of from six to twelve florins Hungarian money, the offender31 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 celebrated32 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 ornaments33 and long hanging ribbons in her head-gear. But what pleased the young bride most was the bright silken apron18, a present from her bridegroom received that same morning. Thus attired36, before proceeding37 to church, she repaired to her father to ask his blessing38, and thank him for all the care bestowed39 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 attiring40 herself in gear only suitable for the daughter of a prince. Hearing which, the bridegroom, aggrieved41 at the dishonor shown to his gift, gave his arm to his bride, and dispensing42 with the incensed43 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 attire35, 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 ripening44 corn will stand so high that horse and rider will disappear in it; but no one will be there to cut and garner45 this corn, for a dreadful war will break out, in which all monarchs46 will fight against each other, and the war-horse will run up to its fetlocks in blood, with saddle beneath the belly47, all the way from Cronstadt to Broos, without drawing breath. At last, however, will come from the East a mighty48 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 eloquent49 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 isolated50 from all outward influences, is enabled to retain its characteristics in a manner impossible to the town. No etiquette51 is so rigid1 as Saxon village etiquette, and there are countless52 little forms and observances which to neglect or transgress53 would be here as grave as it would be for a lady to go to Court without plumes54 in England, or to reverse the order of champagne55 and claret at a fashionable dinner-party. The laws of exact precedence are here every whit27 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 interfere56 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 maidens57 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 eldest58 member of the Brotherhood59 present keeps watch over the decorum of the younger members, and assures himself that no unbecoming liberties are taken with the other sex.
{90}
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 touching60 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 formerly61 used to be held in the towns as well) had sometimes to be prohibited by the clergy62 when threatening to degenerate63 into indecorous romps64 in any particular place; but this custom, so deeply inrooted in Saxon village life, was always resumed after an interval65, and, thanks to the vigilant66 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 superstitions67 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 spun68 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 bleached69 white. The woman who spins on Ash-Wednesday will cause her pigs to suffer from worms throughout the year.
An amulet70 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 dilatory71 housewife who has not spun all her flax by the first week in February. Sometimes she receives a little covert72 assistance from her lord and master, who, when he has no other work to do in field or barn, may be seen half-shamefacedly plying73 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 pastor74 by the head of the Brotherhood. The Alt-knecht also sometimes settles the couples beforehand, so as to insure each girl against the humiliating contingency75 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 mingle76.
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 propriety77 in a slow, ponderous78 style, and absolutely unaccompanied by any expression of enjoyment79 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 calves80 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 tormented81 by gnats82 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 tune83, 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 quaint84. Particularly interesting is this sight at the village of Hammersdorf, whose inhabitants, as I before remarked, are celebrated for their opulence85. 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, descended86 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 rustic87 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 velvet88, and from it depend numerous ribbons three or four fingers in breadth, hanging down almost to the hem15 of the skirt. In some villages these ribbons are blue; in others, as at Hammersdorf, mostly scarlet89 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 embroidery90, with the name of the wearer introduced in the pattern. The wide bulging91 black skirt was confined at the waist by a broad girdle of massive gold braid set with round clumps92 of jewels at regular intervals93; these were sometimes garnets, turquoises94, pearls, or emeralds. Another ornament34 is the patzel, worn by some on the chest, as large as a tea-saucer, silver gilt95, and likewise richly incrusted with two or three sorts of gems96; 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 martial97 about the general effect, suggesting a troop of sturdy young Amazons—the silver and scarlet touches, relieving the simplicity98 of the black and white attire, being particularly effective.
DRESSING99 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 divest100 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 concessions101 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 squatting102 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 herd103, and in a body the matrons rise and desert the festive104 scene, stool in hand, for it is milking-time, and the buffaloes105, whose temper is proverbially short, durst not be kept waiting; only when this important duty has been accomplished106 do the mammas return to the ball-room.
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1
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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rigidly
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| adv.刻板地，僵化地 | |
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3
prosaic
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| adj.单调的，无趣的 | |
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demon
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| n.魔鬼，恶魔 | |
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5
eloquence
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| n.雄辩；口才，修辞 | |
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6
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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7
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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contagious
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| adj.传染性的，有感染力的 | |
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9
bishop
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| n.主教，（国际象棋）象 | |
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10
embroidered
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| adj．绣花的 | |
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11
thereby
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| adv.因此，从而 | |
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12
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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13
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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14
superfluous
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| adj.过多的，过剩的，多余的 | |
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15
hem
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| n.贴边，镶边；vt.缝贴边；(in)包围，限制 | |
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16
dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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17
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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apron
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| n.围裙；工作裙 | |
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aprons
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| 围裙( apron的名词复数 )； 停机坪，台口（舞台幕前的部份） | |
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20
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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uncommonly
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| adv. 稀罕(极，非常) | |
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versed
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| adj. 精通，熟练 | |
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vocation
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| n.职业，行业 | |
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appraising
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| v.估价( appraise的现在分词 )；估计；估量；评价 | |
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25
gauging
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| n.测量[试]，测定，计量v.（用仪器）测量( gauge的现在分词 )；估计；计量；划分 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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whit
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| n.一点，丝毫 | |
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glazed
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| adj.光滑的，像玻璃的；上过釉的；呆滞无神的v.装玻璃( glaze的过去式)；上釉于，上光；（目光）变得呆滞无神 | |
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29
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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confiscated
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| 没收，充公( confiscate的过去式和过去分词 ) | |
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offender
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| n.冒犯者，违反者，犯罪者 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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34
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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35
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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attiring
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| v.使穿上衣服，使穿上盛装( attire的现在分词 ) | |
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41
aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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42
dispensing
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| v.分配( dispense的现在分词 )；施与；配（药） | |
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43
incensed
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| 盛怒的 | |
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44
ripening
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| v.成熟，使熟( ripen的现在分词 )；熟化；熟成 | |
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45
garner
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| v.收藏；取得 | |
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46
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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47
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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48
mighty
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| adj.强有力的；巨大的 | |
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49
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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50
isolated
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| adj.与世隔绝的 | |
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51
etiquette
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| n.礼仪，礼节；规矩 | |
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52
countless
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| adj.无数的，多得不计其数的 | |
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53
transgress
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| vt.违反，逾越 | |
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54
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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55
champagne
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| n.香槟酒；微黄色 | |
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56
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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57
maidens
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| 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 | |
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58
eldest
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| adj.最年长的，最年老的 | |
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59
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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touching
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| adj.动人的，使人感伤的 | |
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61
formerly
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| adv.从前，以前 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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romps
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| n.无忧无虑，快活( romp的名词复数 )v.嬉笑玩闹( romp的第三人称单数 )；（尤指在赛跑或竞选等中）轻易获胜 | |
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65
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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66
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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67
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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68
spun
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| v.纺，杜撰，急转身 | |
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bleached
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| 漂白的，晒白的，颜色变浅的 | |
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amulet
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| n.护身符 | |
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71
dilatory
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| adj.迟缓的，不慌不忙的 | |
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72
covert
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| adj.隐藏的；暗地里的 | |
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73
plying
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| v.使用（工具）( ply的现在分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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pastor
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| n.牧师，牧人 | |
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contingency
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| n.意外事件，可能性 | |
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76
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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propriety
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| n.正当行为；正当；适当 | |
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ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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80
calves
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| n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解 | |
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tormented
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| 饱受折磨的 | |
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82
gnats
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| n.叮人小虫( gnat的名词复数 ) | |
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83
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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85
opulence
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| n.财富，富裕 | |
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86
descended
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| a.为...后裔的，出身于...的 | |
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rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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embroidery
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| n.绣花，刺绣；绣制品 | |
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bulging
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| 膨胀； 凸出（部）； 打气； 折皱 | |
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clumps
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| n.（树、灌木、植物等的）丛、簇( clump的名词复数 )；（土、泥等）团；块；笨重的脚步声v.（树、灌木、植物等的）丛、簇( clump的第三人称单数 )；（土、泥等）团；块；笨重的脚步声 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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turquoises
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| n.绿松石( turquoise的名词复数 )；青绿色 | |
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gilt
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| adj.镀金的；n.金边证券 | |
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gems
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| growth； economy； management； and customer satisfaction 增长 | |
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martial
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| adj.战争的，军事的，尚武的，威武的 | |
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98
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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99
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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100
divest
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| v.脱去，剥除 | |
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101
concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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102
squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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103
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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104
festive
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| adj.欢宴的，节日的 | |
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105
buffaloes
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| n.水牛（分非洲水牛和亚洲水牛两种）( buffalo的名词复数 )；（南非或北美的）野牛；威胁；恐吓 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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