THE ROUMANIANS: DANCING, SONGS, MUSIC, STORIES, AND PROVERBS.
The dances habitual among the Roumanians may briefly be divided into
three sorts:
1. _Caluseri_ and _Batuta_, ancient traditional dances performed by men
only, and often executed at fairs and public festivals. For these a
fixed number of dancers is required, and a leader called the _vatav_.
Each dancer is provided with a long staff, which he occasionally
strikes on the ground in time to the music.
2. _Hora_ and _Breûl_, round dances executed either by both sexes or by
men only.
3. _Ardeleana_, _Lugojana_, _Marnteana_, _Pe-picior_, and _Hategeana_,
danced by both sexes together, and in which each man may have two or
more female partners.
These last-named dances rather resemble a minuet or quadrille, and are
chiefly made up of a sort of swaying, balancing movement, alternately
advancing and retreating, with varied modes of expression and different
rates of velocity. Thus the Ardeleana is slow, the Marnteana rather
quicker but still dignified, and the Pe-picior is fastest of all. Also,
each separate dance has two distinct measures, as in the Scotch reel
or the Hungarian _csardas_—the slow rhythm being called _domol_, or
reflectively, and the fast one being danced _cu foc_, with fire.
All these dances are found in different districts with varied
appellations.
There is also a very singular dance which I have not myself witnessed,
but which is said to be sometimes performed in front of the church in
order to insure a good harvest—one necessary condition of which is
that the people should dance till in a state of violent perspiration,
figurative of the rain which is required to make the corn grow; then
the arms must be held on high for the hops to grow, wild jumps in the
air for the vines, and so on, each grain and fruit having a special
movement attributed to it, the dance being kept up till the dancers
have to give in from sheer fatigue.
The Roumanian does not say that a man is dancing with a girl, but that
“he dances her,” as you would talk of spinning a top. This conveys the
right impression—namely, that the man directs her dancing and disposes
her attitudes, so as to show off her grace and charms to the best
advantage. Thus a good dancer here does not imply a man who dances well
himself, but rather one skilful at showing off two or three partners
at a time. He acts, in fact, as a sort of showman to the assortment of
graces under his charge, to which he calls attention by appropriate
rhymes and verses. Therefore the sharpest wit rather than the nimblest
legs is required for the post of _vatav flacailor_, or director of
dances in the village.
Dancing usually takes place in the open air; and in villages where
ball-room etiquette is duly observed, the fair ones can only be
conducted to the dance by the director himself, or by one of his
appointed aides-de-camp. It is so arranged that after the leader has
for a time shown off several girls in the manner described—so to
say, set them agoing—he makes a sign to other young men to take them
off his hands, while he himself repeats the proceeding with other
_débutantes_.
The music usually consists of bagpipes and violin, the latter sometimes
replaced by one or two flutes. The musicians, who are frequently blind
men or cripples, stand in the centre, the dancers revolving around
them. Tzigane-players are rarely made use of for Roumanian dances, as
they do not interpret the Roumanian music correctly, and are accused of
imparting a bold, licentious character to it.
There are many occasions on which music is prescribed, and on all such
it should not be wanting; but it is considered unseemly for music to
play without special motive, and when the Roumanian hears music he
invariably asks, “La ce cântà?”—for whom do they play?
Fully as many matrons as maidens figure at the village merrymakings,
for, unlike the Saxon, the Roumanian woman does not dream of giving
up dancing at her marriage. Wedlock is to her an emancipation, not a
bondage, and she only begins really to enjoy her life from the moment
she becomes a wife. For instance, it is considered quite correct for a
married woman, especially if she has got children, to suffer herself to
be publicly kissed and embraced by her dancer, and no one present would
think of taking umbrage at such harmless liberties.
* * * * *
In reciting or making a speech, the Roumanian is careful to speak
slowly and distinctly, with dignity and deliberation, and to avoid much
gesticulation, which is regarded as ridiculous. It is also considered
distinguished to speak rather obscurely, and veil the meaning under
figures of speech—a man who says his meaning plainly in so many words
being considered as wanting in breeding.
As in Italy, the _recitatore_ (story-teller), called here
_provestitore_, holds an important place among the Roumanians. The
stories recited usually belong to the class of ogre and fairy tale, and
would seem rather adapted to a nursery audience than to a circle of
full-grown men and women. Sometimes in verse, sometimes in prose, these
stories oftenest set forth the adventures of some prince subjected to
the cruel persecutions of a giant or sorcerer. The hero has usually a
series of tasks allotted to him, or difficulties to be overcome, before
he is permitted to enjoy his father’s throne in peace and lead home
the beautiful princess to whom he is attached. The tasks dealt out to
him must be three at least, sometimes six, seven, nine, or twelve; but
never more than this last number, which indeed is quite sufficient for
the endurance even of a fairy prince. When the tasks are nine or twelve
in number they are then grouped together in batches of three, each
batch being finished off with some stereotyped phrase, such as, “But
our hero’s trials were not yet over by any means, and much remains
still to be told.” As a matter of course, these trials must always be
arranged _crescendo_, advancing in horror and difficulty towards the
end.
The story invariably opens with the words,
“A fost ce a fost; dacà n’ar fi fost nici nu s’ar povesti,” which,
corresponding to our “once upon a time,” may be thus translated: “It
was what once took place, and if it had never been, it would not now
be related;” and the concluding phrase is often this one, “And if they
have not died, they are all yet alive.”
It is not every one who can relate a story correctly according to the
Roumanian’s mode of thinking. He is most particular as to the precise
inflections of voice, which must alternately be slow and impressive, or
impetuous and hurried, according to the requirements of the narrative.
If the story winds up with a wedding, the narrator is careful to
observe that he also was present on the occasion, in proof of which
he enumerates at great length the names of the guests invited and the
dishes which formed part of the banquet; and according to the fertility
of imagination he displays in describing these details he will be
classed by his audience as a _provestitore_ of first, second, or third
rank.
The Roumanians have a vast _répertoire_ of songs and rhymes for
particular occasions, and many of these people seem to possess great
natural fluency for expressing themselves in verse, assisted, no
doubt, by the rich choice of rhymes offered by their language. Some
people would seem to talk as easily in verse as in prose, and there
are districts where it is not considered seemly to court a girl
otherwise than in rhymed speech. All these rhymes, as well as most of
their songs and ballads, are moulded in four feet verse, which best
adapts itself to the fundamental measure of Roumanian music. Among the
principal forms of song prevalent in the country are the _Doina_, the
_Ballad_, the _Kolinda_, the _Cantece de Irogi_, the _Cantece de Stea_,
the _Plugul_, the _Cantece de Paparuga_, the _Cantece de Nunta_, the
_Descantece_, and the _Bocete_.
1. The _Doina_ is a lyrical poem, mostly of a mournful, monotonous
character, much resembling the gloomy _Dumkas_ of the Ruthenians, and
from which, perhaps, its name is derived; and this is all the more
probable, as many of the songs sung by the Roumanians of the Bukowina
are identical with those to be heard sung by their countrymen living
in the Hungarian Banat. Thus it is of curious effect to hear the
celebrated song of the Dniester, “Nistrule riu blestemal” (Dniester,
cursed river), in which lament is made over the women carried off by
the Tartars, sung on the plains of Hungary, so many hundred miles away
from the scenes which originated it.
2. The _Ballad_, also called _Cantece_, or song proper, its title
usually specifying whose particular song it is; for instance, “Cantecul
lui Horia”—the song of Hora, or more literally, Hora, his song—lui
Jancu, lui Marko, etc.
These ballads are sung to the accompaniment of a shepherd’s pipe or
flute, but are oftener merely recited, it not being considered good
form to have them sung except by blind or crippled beggars, such as go
about at markets or fairs.[23]
3. The _Kolinda_, or Christmas song, the name derived from a heathen
goddess, Lada.[24] These consist of songs and dialogues, oftenest
of a mythological character, and bearing no sort of allusion to the
Christian festival. The performers go about from house to house
knocking at each door, with the usual formula, “Florile s’dalbe, buna
sara lui Cracinim”—white is the flower, a happy Christmas-night to you.
The _Turca_, or _Brezaia_, also belongs to the same category as
the _Kolinda_, but is of a somewhat more boisterous character, and
is performed by young men, who, all following a leader grotesquely
attired in a long cloak and mask (oftenest representing the long beak
of a stork, or a bull’s head, hence the name), go about the villages
night and day as long as the Christmas festivities last, pursuing
the girls and terrifying the children. A certain amount of odium is
attached to the personification of the Turca himself, and the man who
has acted this part is regarded as unclean or bewitched by the devil
during a period of six weeks, and may not enter a church nor approach a
sacrament till this time has elapsed.
In the Bukowina the Turca, or _Tur_, goes by the name of the _Capra_,
and is called _Cleampa_ in the east of Transylvania.
4. The _Cantece de Irogi_ is the name given to the text of many
carnival games and dialogues in which _Rahula_ (Rachel) and her child,
a shepherd, a Jew, a Roumanian popa, and the devil appear in somewhat
unintelligible companionship.
5. The _Cantece de Stea_—songs of the star—are likewise sung at this
period by children, who go about with a tinsel star at the end of a
stick.
6. The _Plugul_—song of the plough—a set of verses sung on New-year’s
Day by young men fantastically dressed up, and with manifold little
bells attached to feet and legs. They proceed noisily through the
streets of towns and villages, cracking long whips as though urging on
a team of oxen at the plough.
7. The _Cantece de Paparuga_ are songs which are sung on the third
Sunday after Easter, or in cases of prolonged drought.
8. The _Cantece de Nunta_ are the wedding songs, of which there are a
great number. These are, however, rarely sung, but oftener recited.
They take various forms, such as that of invitation, health-drinking,
congratulations, etc. To these may be added the _Cantece de Cumetrie_
and the _Cantecul ursitelor_, which express rejoicings over a new-born
infant.
9. The _Descantece_, or descantations, are very numerous. They consist
in secret charms or spells expressed in rhyme, which, in order to
be efficacious, must be imparted to children or grandchildren only
when the parent is lying on his death-bed. These oftenest relate to
illnesses of man or beast, to love or to life; and each separate
contingency has its own set formula, which is thus transmitted from
generation to generation.
10. The _Bocete_ are songs of mourning, usually sung over the corpse by
paid mourners.
On the principle that the character of a people is best demonstrated by
its proverbs, a few specimens of those most current among Roumanians
may be here quoted:
“A man without enemies is of little value.”
“It is easier to keep guard over a bush full of live hares than over
one woman.”
“A hen which cackles overnight lays no egg in the morning.”
“A wise enemy is better than a foolish friend.”
“In the daytime he runs away from the buffalo, but in the night he
seizes the devil by the horn.”[25]
“Carry your wife your whole life on your back, but, if once you set her
down, she will say, ‘I am tired.’”
“The just man always goes about with a bruised head.”
“Sit crooked, but speak straight.”
“Father and mother you will never find again, but wives as many as you
list.”
“The blessing of many children has broken no man’s roof as yet.”
“Better an egg to-day than an ox next year.”
“No one throws a stone at a fruitless tree.”
“Patience and silence give the grapes time to grow sweet.”
“If you seek for a faultless friend you will be friendless all your
life.”
“There where you cannot catch anything, do not stretch out your hand.”
“Who runs after two hares will not even catch one.”
“The dog does not run away from a whole forest of trees, but a single
stick will make him run.”
“A real Jew will never pause to eat until he has cheated you.”
“You cannot carry two melons in one hand.”
“Who has been bitten by a snake is afraid of a lizard.”
FOOTNOTES:
[23] There is a story told of a village (but whether Hungarian or
Roumanian I am unable to say) which, up to the year 1536, used to be
inhabited by cripples, hunchbacks, lame, maimed, and blind men only,
and which went by the name of the “Republic of Cripples.” No well-grown
and healthy persons were ever suffered to settle here, for fear of
spoiling the deformity of their race, and all new-born children unlucky
enough to enter the world with normally organized frames were instantly
mutilated.
The inhabitants of this village, turning these infirmities to account,
made a play of wandering over the country begging and singing at all
fairs and markets, and trading on the compassion excited by their
wretched appearance. They had also their own language, called the
language of the blind, and were in so far privileged above the useful
and industrious citizens as to be exempted from all taxes.
[24] The Council of Constantinople, 869, forbade the members of the
Oriental Church to keep the feast of the pagan goddess Kolinda, or
Lada, occurring on the shortest day. These Kolinda songs appear to
be of Slav origin, since we find the Koleda among the Bohemians,
Serbs, and Slavonians, the Koleda among Poles, and the Kolad with the
Russians. Yet further proof of this would seem to be that unmistakable
resemblance to the Slav words _Kaulo_, _Kul_, _Kolo_, a round
dance—applying, no doubt, to the rotation of the sun, which on this
day begins afresh. Grimm, however, in his Mythology, makes out the name
to be derived from the Latin _Calendæ_.
[25] The meaning of this I take to be, that the dangers we recognize
and run away from are smaller than those we encounter without knowing
it.