GERMAN LIFE AT THE BATHS IN THE SEVENTEENTH CENTURY.
Civilization was undoubtedly, in spite of war and devastation, making
continual progress, for it was not as in ancient times carried on by one
people alone, but by large families of nations; and the blessing of this
higher development in Germany first elevated the life of individuals.
The century of the Reformation had increased the individual independence
of men, and developed what was spontaneous and characteristic in various
directions. After the war, the gap between the classes became greater;
not only was there a difference in their dress, but in their social
manners, their language and mode of life; each class endeavoured to
close its ranks against that which was just beneath it. But this,
however objectionable, was the first result of political progress. At
one time the great classes of princes, nobles, citizens and peasants,
lived in established relations to one another. The religious movement
had created a social ferment, which was a bond of union between the
cities and country aristocracy: now during the war all classes had been
shaken together; a large portion of the nobility had been driven into
the cities, and the impoverished landed proprietor sought a place in the
service of the new state, or in the city community. Undoubtedly there
lay within this the beginning of a higher life, but the old pretensions
did not on that account immediately disappear; the less was the inward
ground for social separation, the more carefully were outward
distinctions preserved.
Servility towards persons of distinction became general; it extended
from outward marks of courtesy, such as addressing them by their titles,
to the actual sentiment. It was considered an honour by the citizen's
daughter to receive compliments from a cavalier, and he expressed his
bold addresses more smoothly, than her neighbour the poor pedantic
_Magister_, or the awkward merchant's son.
The social intercourse also of the citizens amongst each other, was
deteriorated by foreign manners. In the past century, the style of
expression when at their ease, was not particularly delicate; but at
that time it was considered thoroughly harmless, and had therefore not
endangered the morality of the women. Now many honourable old words were
proscribed, and in their place _double entendres_ were prevalent; to be
bold and skilful in words, not to speak out what was unseemly, but to
signify it cleverly, became the fashion; and the women and maidens soon
learnt to give a smart answer. The choice pleasantries, the attacks and
repartees that we find in the small compendiums of civilities, which
were for the use of the unassuming citizen, are so pitiable that they
will not be given here.
But there was no want of hearty cheerfulness: the young people long
continued to play the familiar games which are now confined to children;
they journeyed to Jerusalem, and played at blindman's-buff, which, under
the appearance of accident, gave fine opportunities of venturing on
liberties; games of forfeits with witty fines appear not to have been
usual yet, but sarcastic verses and riddles were in vogue; if at table
there was liver served with the roast or fish, rhymes were made upon it
by turns, no trifling affair, for it was necessary to produce something
neat, and a dunderhead or a simpleton exposed himself dreadfully.
Conversation was considered a serious matter, for which one should be
well prepared; anecdotes and remarkable occurrences were with that view
read beforehand, and he was highly esteemed who could introduce
pertinently some pretty German verse.
After the war, dancing was frequent in family circles in the evening;
and waltzing was the favourite dance with the citizens: before the lady
was led to the dance she was greeted with a small speech, and if she
were married or a bride, the bridegroom was so likewise: then the dancer
had to lead her, so that her finger lay lightly on his. In the dance he
was not to spring about, nor to oblige her to make unnecessary springs,
which might toss her dress up to her girdle, nor was he to tear her
dress with his spurs. After the dance there was another short speech and
answer. Finally he was to take her home, and in doing so it was
necessary to be on his guard that there was no rival lurking for him
with a cudgel, as was often the case. When arrived at the dwelling, he
had first to make his excuses to the parents for having, by escorting
her, allowed his homage to be perceived, and then to the lady, whom he
commended to the gracious protection of the Most High, and tenderly
signified that he would wish to kiss her pillow.
It is not easy to form any true idea of the old society from the general
literature, for the numerous writers of comedies and novels give us
mostly caricatures; they find their account in bringing everything down
to a low level. It is for this reason, therefore, that the unbiassed
records of cotemporaries are so instructive.
In the olden time there were as now, baths to which all those resorted
who wished for social amusement; and the bath life shows at least the
forms of easy intercourse away from home; therefore a number of small
pictures will be given here from the baths of Zurich, the most famous of
all the German baths at the conclusion of the middle ages. The doings of
the seventeenth and eighteenth centuries will be better explained by
comparing with them, the former period of the fifteenth and sixteenth
centuries.
Switzerland was by the peace of Westphalia entirely detached from the
Empire; but the political separation had not led the German burgher life
into foreign channels. The unity of mind remained, more than once have
the literary men, the poets and artists of Switzerland, had an important
share in the development of the German mind. Even now is this inward
unity undiminished, and Germans and Swiss alike have reason to
congratulate themselves on it. After the great war, the Swiss had
honestly participated in the pleasures and sorrows of the German; they
also had suffered by the war, and were in political troubles; a
narrow-minded patrician government oppressed the country; there also,
energy, public spirit and conscience, had been weakened.
The following narrative paints the state of things at Baden, and equally
portrays the Bath life of Germans in the interior of the Empire.
Bath Life in the year 1417.
The Florentine, Francis Poggio (1380-1459), one of the great Italians
who spread the Humanitarian literature throughout their native country,
then held the office of Papal secretary; in this capacity he was
actively employed at the Council of Constance, and visited Baden from
thence. He describes his impressions of travel in an elegant Latin
letter to his friend, the learned Nicolo Nicoli; he himself was then an
ecclesiastic. In order to understand thoroughly how much the reformation
of the Church, which took place a century later, was brought about by
the excited moral feeling of the people, we should pay attention to the
cool, haughty freedom of tone of the following letter. Poggio was a
great scholar and a prudent statesman; he was one of the most refined
among the highly cultivated Italians; nay, more, he had a fierce, manly
spirit, and was always exhorting his literary friends to seriousness.
But with his classical literature he had also adopted the spirit of a
distinguished Roman of the time of Tiberius, and it makes a disagreeable
impression to find how mildly and good-humouredly the secretary of the
Pope, the priest, the scholar, the offshoot of the civilization of his
time, viewed the profligacy of both ecclesiastics and laity. His letter,
which follows here, is abbreviated in some places:--
"Baden itself affords the mind little or no diversion; but has in all
other respects such extraordinary charm, that I could often dream that
Venus had come from Cypress, for whatever the world contains of beauty
has assembled here, and so much do they uphold the customs of this
goddess, so fully do you find again her manners and dissoluteness, that
little as they may have read the speech of Heliogabalus, they appear to
be perfectly instructed by Nature herself.
"About a quarter of an hour's drive from the town, on the other side of
the river, there is a beautiful village, established for the use of the
baths; in the middle of the village is a large _platz_, surrounded by
splendid inns, which contain a multitude of people. Each house has its
own bath, which can only be made use of by those who reside there. The
number of public and private baths amounts altogether to full thirty.
Two special places, open on all sides, are appointed for the lowest
classes of the people; and the common crowd, men, women, boys, and
unmarried maidens, and the dregs of all that collect together here, make
use of them. In these baths there is a partition wall, dividing the two
sexes, but this is only put up for the sake of peace; and it is amusing
to see how, at the same time, decrepit old beldames and young maidens
descend into it naked, before all eyes, and expose their charms to the
gaze of the men. More than once I have laughed at this splendid
spectacle; it has brought to my mind the games of Flora at Rome, and I
have much admired their simplicity who do not in the least see or think
anything wrong in it.
"The special baths at the inns are beautifully adorned, and common to
both sexes. It is true they are divided by a wainscot, but divers open
windows have been introduced therein, through which they can drink with,
speak to, see, and touch each other, as frequently happens. Besides
this, there are galleries above, where the men meet and chatter
together, for every one is free to enter the bath of another, and to
tarry there, in order to look about, and joke and enliven his spirits,
by seeing beautiful women nude when they go in and come out. No guard
watches the avenues here; no door, and, above all, no thought of
impropriety hinders them. In many baths both sexes have access to the
bath by the same entrance, and it not unfrequently comes to pass, that a
man meets a naked woman, and the reverse. Nevertheless, the men bind a
cloth round their loins, and the women have a linen dress on, but this
is open either in the middle or on the side, so that neither neck, nor
breast, nor shoulders are covered. The women eat frequently in the bath
itself, of dishes contributed by all, which are placed on a table
floating upon the water, whereto the men naturally resort. In the house
where I bathed, I also was invited to such a feast; I gave my
contribution, but went away, although they did urge me much to stay. And
truly not from shyness, which we here consider as stupid and boorish,
but because I did not understand the language, for it appeared to me
absurd that an Italian, ignorant of German, should pass a whole day
amongst lovely, fair ladies, in a bath, dumb and speechless, merely
eating and drinking. Two of my friends however, who were present, ate,
drank and toyed, spoke to the ladies through an interpreter, fanned
them, and in short enjoyed themselves much. My friends were clothed in a
linen dress, such as the men wear here when they are invited to a
ladies' bath. I saw all from the gallery, their manners and customs,
their good eating, and their free and easy intercourse. It is wonderful
to see in what innocence they live, and with what frank confidence they
regard the men; the liberties which foreigners presume to take with
their ladies does not strike their attention; they interpret everything
well. In Plato's Republic, according to whose rules everything was to be
in common, they would have behaved themselves excellently, as they
already, without knowing his teaching, are so inclined to belong to his
sect.
"Many visit daily three or four of these baths, and pass there the
greatest part of the day, in singing, drinking, nay in waltzing, and
they play the lute if they are not seated deep in the water. But there
can be nothing more charming than to see budding maidens, or those in
full bloom, with pretty kindly faces, in figure and deportment like
goddesses, strike the lute, then they throw their flowing dress a little
back in the water, and each appears like a Venus. It is the custom of
the women to beg for alms jestingly from the men who view them from
above; one throws to them, especially to the pretty ones, small coins,
which they catch with their hands or with the outspread linen dress,
whilst one pushes away the other, and in this game all their charms were
frequently unveiled. In like manner one threw them down twined wreaths
of divers flowers, with which they adorned their heads while they sat in
the bath.
"I bathed only twice a day, but attracted by the rich opportunity of
such a spectacle and such fun, I spent the remaining time in visits to
other baths, and threw coin and wreaths like the others.
"Then the playing of flutes, the tinkling on the guitar and singing
resounded everywhere; there was no time either for reading or thinking;
to have been here the only wise one would have been the greatest folly,
especially for one who will be no self-tormentor, and to whom nothing
human is strange. I was deprived of the highest enjoyment, the main
point, the interchange of speech. So there remained nothing for me but
to feast my eyes on the fair ones, to follow them, to conduct them to
the games, and to escort them back again. There was also such
opportunity for near intercourse, and so great freedom therein, that one
needed not to trouble oneself about regulating it.
"Besides this varied enjoyment, there was yet another of not less charm.
Behind the courtyards, near the river, lies a large meadow shaded by
many trees. Here every one comes after dinner and diverts himself with
singing dancing, and sundry games. The most part played at ball, but not
after our fashion, but the men and women throw to one another, each to
the one he likes best, a ball, wherein are many bells. All run to catch
it; whoever gets it, wins, and throws it again to his love: all stretch
out their hands again to catch it, and whoever succeeds make pretence as
if they would throw it now to one person now to another. Many other
sports I pass over for brevity's sake. I have recounted this to you, in
order to show how completely they are the disciples of Epicurus.
"But the most striking thing is the countless multitude of nobles and
plebeians, who collect here from the most distant parts, not so much for
health as for pleasure. All lovers and spendthrifts, all pleasure
seekers, stream together here, for the satisfaction of their desires.
Many women feign bodily ailments, whilst it is really their heart that
is affected; therefore one sees numberless pretty women, without
husbands and relations, with two maid-servants and a man, or with some
old beldame of the family who is more easily deceived than bribed. All
the women come attired to their utmost with smart dresses, gold, silver,
and precious stones, not as if for the baths, but as though it were for
the grandest wedding. There are here also virgins of Vesta, or rather of
Flora; besides, abbots, monks, lay-brothers, and ecclesiastics, and
these live more dissolutely than the others, some of them also live with
the women, adorn their hair with wreaths, and forget all religion. All
have the same object, to fly from melancholy and seek cheerfulness, and
to think of nothing but a merry life of enjoyment; they do not wish to
take the property of others, but to impart their own freely. And it is
remarkable that among the great number, almost thousands of men of
different manners and such a drunken set, no discord arises, no tumults,
no partisanship, no conspiracies, and no swearing. The men allow their
wives to be toyed with, and see them pairing off with entire strangers,
but it does not discompose or surprise them; they think it is all in an
honest and housewifely way.
"How different are these manners from ours! We put the worst
construction upon everything: we find a pleasure in slander and calumny;
the slightest suspicion is sufficient for us, and equivalent to a clear
transgression. I often envy the composure of the people here, and curse
our perversity, always restlessly seeking, and restlessly desiring. We
compass heaven, earth, and ocean, to procure money, are contented with
no gain, satisfied with no profit. We are continually in fear of future
disaster, and are cast down by unceasing mischances and anxieties, and
in order to preserve ourselves from being unhappy, we never cease to be
so. But here they live for the day, contented with a little; every day
is a festival, they desire no great riches, which would be of no use to
them, but they enjoy what they have, and fear not the future. If they
meet with misfortune they bear it with good courage. But enough, it is
not my purpose to praise them and blame ourselves. I wish this letter to
be lively in order that you, my distant friend, may find in it some
portion of the amusement I have enjoyed at the baths."
Here we have the elegant representation of the Italian statesman. The
fifteenth century was truly a time of luxury and refined enjoyment, but
what the foreigner relates is not so bad as the way in which he relates
it.
The Reformation came. It exercised an influence even on the frivolous
people who visited the baths. Life became more earnest and thoughtful,
and the superintendence exercised by the authorities and pastors more
strict. The number of married persons became greater, for it was one of
the favourite tenets of the Protestant opposition, to promote marriage
and domestic discipline. Much fewer became the number of those prelates
and their ladies, monks and roving women, who were not joined in lawful
matrimony. Thus after the time of Luther and Zwinglius, towards the end
of the sixteenth century, we have a very different description of the
baths of Baden, written by an honest German, the doctor of medicine
Pantaleon, a Basle man, rector of the high school and of the
philosophical faculty. Here follow some characteristic fragments.
"Bath life, 1580.--The free bath, called also burgher bath, is under the
open heaven. It is so long and broad, that above a hundred men can bathe
therein at a time. It is bordered round about with stone pavement, and
many seats are disposed therein. One corner, a fourth part of the bath,
is closed in by a wooden lattice, arranged for the accommodation of the
women. But as the women in general come there, some are wont to go to
the larger bath. In this every one, stranger or native, may bathe
gratis, and divert himself for as long or short a time as he likes. On
Saturday, especially, the people from the city and country come in
crowds, and husbands and wives desire to have their pastime, and to
beautify themselves. But herein one is much surprised, that they in such
wise misuse cupping; for every one will be cupped, and they think for
the most part that they have not bathed if they have not had as many
lancets stock in them as the bristles of a hedgehog. And yet it would be
far more useful to them to obtain a little additional blood.
"Poor people come oft to the baths of St. Verena, especially in May,
some hundreds together. But they must first look about for an inn, that
they may have some sort of home and not be about in the streets, and
there are three or four inns near the baths. The poor are daily
maintained by the alms of pious people. They place their bowls in a
circle on the wall round the bath, and remain sitting in the bath, and
no one may point out his bowl. Then money, bread, wine, soup, meat, or
other things are put in the bowls, and no one knows to whom they belong.
Great hoards are sometimes collected; the warder who has his little
house near the bath, distributes the gifts in due order, and exhorts the
poor to pray and be thankful. After that, each takes what is in his
bowl, and goes out. But as also there are oft mixed up among the honest,
many bad rogues and idlers who will not work, but take the bread out of
the mouths of others who are in need, it would be useful, were each poor
person who is desirous to obtain alms, to bring a certificate from his
magistrate that he is in need of it, and that the alms will be well
applied. Many bad rogues would then be ashamed. If the poor do aught
that is contrary to order and discipline, they are punished by the
warder, and placed in the lock-up that stands below, near the house
called the Lock and Key. When their month's stay at the bath is ended,
they receive a dismissal from the warder; nay he desires them, according
to the nature of their illness, to go away, to make room for others.
They must attend to him also, under pain of severe punishment.
"The 'Stadthof' is a large cheerful inn, adorned with many beautiful
rooms, saloons, and chambers. There are two large kitchens, one of which
belongs to the landlord, who provides the guests with all kinds of
meals, or with single dishes, according to every one's need. In the
other, there is a special cook, for all those who buy their own food,
and wish to have it cooked to their own fancy, for this is allowed to
every one. In this house there are eight good baths, of which five are
in common, the remaining three are let out to certain persons by the
week for a fixed sum of money, with the chambers belonging thereto. The
first is the gentlemen's bath, in which men, both noble and others,
ecclesiastics and laymen, young and old, Catholic or Evangelical, come
together without any disputes or quarrels, friendly and peaceably.
"This bath is almost the same height as the court, and whosoever sits
therein, can look out through the doors into the court, and behold every
one. Whoever wishes to use these baths, pays on entrance two
_doppelvierer_,[45] or one _angster_,[46] and three _kreuzers_. Moreover
the members of the bath community give breakfast at six o'clock every
morning by turns, one much, another little, according as they wish to
distinguish themselves. Although much eating and drinking is not good
with the baths, yet it oft happens that many who sit three or four hours
in the bath, need a little soup, and cannot go on without somewhat to
drink. Yet it were well for some rule to be established, that each
person should not have more than a quart of wine; this would give the
baths a better repute, and they could not then openly write and put in
print, that here is a tippling bath wherein drunken matins are sung. For
the members of the bath community can unite to settle these matters
according to their pleasure. They pray before and after breakfast, and
return thanks to the host in a pleasant song, hoping that he may live
long in all honour, till he gives another breakfast. After that they
nominate him whose turn it is to be the next host, place a garland on
him, and threaten him in a song that they will come to him the morrow
with fifes and drums. But on Sundays and great festivals they
discontinue their breakfasts and songs.
"At this bath a mayor is chosen by the majority of the bath community,
likewise a governor, treasurer, chaplain, apparator, bailiff, and
executioner, who after breakfast sit in judgment, in order to put an end
to or punish any offences against order and discipline, which may have
been committed in this or the other baths of the house. Each member of
the bath community must also put his left hand on the mayor's staff, and
swear to obey him. The fines which fall in, they give to the poor, or
for wine, or they spend it amongst one another. Thus passes the morning
in pastime. When any one has finished bathing, he takes a friendly
leave, and gives an honourable farewell present.
"The second bath is the women's bath, in which divers honourable women
and maidens meet together. In this the women also choose, every day, in
turn a hostess, have a cheerful breakfast, thank the hostess, and with a
wreath and pleasant song select another, as in the gentlemen's baths.
They have also a special treasurer who keeps their money and presents in
the treasury, which they spend in a friendly way together. But if
anything unseemly or worthy of punishment takes place, they bring it
before the mayor and court of the gentlemen, that some decision may be
pronounced thereupon, according to old custom.
"In the third bath--the kettle--come all kinds of people, women and men,
as many as fifty people together; they are modest and friendly with one
another, and eat what they can, and what pleases them. These also are
subject to the court of the gentlemen's bath. Any one also, out of the
gentlemen's or ladies' bath, may go into the kettle. On the other hand,
those in the kettle bath, may not go into the others, unless they pay
their share of the breakfasts. This bath has a very salutary effect, and
the lame and paralytic are often brought here, who soon become vigorous
and straight, and are able of themselves to go away, as in the year
1577, happened to a maiden from Waldshut, who did not over-eat herself,
and bathed according to due order.
"The Margraves' bath was let out to special persons. The serene and
right honourable Jörg Friedrich, Margrave of Brandenburg, who there
bathed in person in 1575, was painted sitting therein on a horse. When I
think of this bath, I cannot help laughing at a wonderful pleasantry
that took place therein, and which is worth relating. In the aforesaid
year a burgomaster and honourable councillor of the praiseworthy and
far-famed city of Zurich, had sent a handsome bath present to the right
honourable the Prince of Brandenburg, of wine and oats, and commanded
Herr Heinrich Lochmann, the Banneret of Zurich, to present and deliver
this. Now when he appeared with the present at Baden, it happened that
the Prince was somewhat heated and weakened by the bath, so that for
some days he could not appear at table, but kept quiet in his bedroom or
in the bath. Meanwhile he commanded Duke Johann of Liegnitz and his
councillors, to receive the foreign guests and provide them well. Now
what they had made good cheer, and the Banneret was desirous to see the
Prince, it was signified to him that the Prince received no one at
present, but kept in his bedroom or the bath. Then the Banneret swore
and vowed by his honour that he would be received by the Prince, and
would on the morrow before he departed, if it could not be done
otherwise, enter the bath with boots and spurs, and offer the Prince his
hand, that he might tell his superiors he had seen the Prince. Now as I
had sat at the table with him, and had been invited in the morning to
bathe alone with the Prince. I respectfully signified to him what
conversation had been carried on at supper, and what the Banneret
threatened him with. I at the same time told the Prince of the great age
of the Banneret, and his upright, valiant spirit, and begged of his
Princely Grace, in case it should so happen, not to take it
ungraciously. We sat thus together two hours, and spoke with one another
of divers matters, when lo! there comes my good Lochmann, who like an
old simple associate, wished the Prince good day, waded in his boots and
spurs through the water, and offered the Prince his hand. I remarked
that the Prince changed colour. Thereupon the Banneret stepped back and
begged the Prince to forgive him, as he had done it with good intent,
that he might tell his superiors of the benignity and friendliness of
the Prince. Then did the Prince, like a wise and eloquent gentleman,
thank first the Banneret's superiors, and then also himself for the
gift, and commended himself also to the favour of the men of Zurich.
Thus he forgave him this boldness, which had proceeded from a good
true-hearted spirit, and drank to his good friendship in a large goblet
of wine. I received the goblet from the Prince and handed it to the
Banneret, who pledged the Prince and drank to me from the goblet. He
thereupon parted from the Prince quite humbly and joyfully."
Such is the narrative of the prudent Pantaleon. He is not like Poggio, a
stranger who frankly, and in a spirit of curiosity, describes foreign
manners, who perhaps had every wish to draw a friendly picture of the
life at the baths, and who belonged to a nation which, as Poggio himself
says, is surprised at nothing. But in the same degree as his character
and conceptions differ from those of the Italian, so does the aspect of
the baths appear altered in the century of the Reformation. A greater
earnestness, prayer, and an organized self-police are not to be
mistaken. The last, especially at that time, a general German idea,
deserves attention. The state authorities also had taken the bath life
under their supervision. Gifts were presented to the bath travellers in
the sixteenth century, as they still continued to make presents on their
departure to those who remained behind. As these gifts fostered vanity
and luxury to an extravagant excess, the governments took serious steps
to put a stop to them.
In the century of the Thirty years' war and of Louis XIV. much of the
self-control and political feeling of the men, and piety of the women
which had been perceptible at the baths, as a consequence of the
Reformation, was lost. Switzerland suffered like Germany. The government
was narrow-minded and tyrannical, and among the subjects there was a
deficiency of self-respect, an aping of foreigners and of French
manners. Again did enjoyment at the baths become dissolute. But even
this is different from the frivolous, wanton behaviour of the fifteenth
century. The citizens thought it an honour to court the adventurous
cavalier from foreign parts, and to be his parasite; the coquetry of the
women also was more forward and common, and their almost unblushing
connection with the foreign bath visitors showed an empty heart, and too
often a great absence of modesty. There is a characteristic account of
these famous baths at this period also, by a frivolous Frenchman, De
Merveilleux, preserved by a branch of the German family Wunderlish.
'Amusements des Bains de Bade,' &c., London, 1739.
Life at the Baths at the end of the Seventeenth Century.
"Much had been told us of the splendid entrance of the French Ambassador
at Baden during the Swiss Diet.[47] We hoped to find a princely court,
but the present Ambassador in no respect resembles his predecessor. He
has no pages; the Count de Luc had six, as they tell me, as many
secretaries, and a like number of gentlemen of the bedchamber. The
present man has a secretary, who they assure me has been a servant, and
no gentleman of the bedchamber. His predecessor kept open table of fifty
covers, with three courses, and thus dined and supped every morning and
evening, in order to show honour to the Swiss. The present one has his
table laid with a kind of _déjeuner à la fourchette_, soup, roast,
entremets, and dessert, but no variety; every day the same, and nothing
good or hot. Instead of one silver dish they would give one, six of
pewter. The foreigners and the Swiss do not seem content with this.
"But what does this signify to us? We live with our Bernerins; and have
good living. They would gladly get rid of some of Bacchus's favourites
from their town; amongst them the son of a delegate, we will endeavour
to get him away if we can.
"We go little into the city; all people of distinction go to the
promenade, where there is pleasant intercourse. As many towns have Swiss
fashions, which are not similar to the French, such as the dress of the
women of Basle, Lucerne, Zurich, and other distant cantons, it gives one
the impression of a right gay masquerade, when all the visitors at the
baths are assembled for a dance. The Swiss men and women are much given
to gallantry. The ladies of Zurich have little opportunity of amusing
themselves, except at the bath season at Baden, and they understand how
to use this opportunity to the utmost. But if the French Ambassador is
not at Baden or does not keep open table, there is not very much
amusement. Every Swiss of any importance, is accustomed to have good
repasts at the Ambassador's yearly at Baden, so that they are much
dissatisfied with the comparison of the present with the past. The
mothers tell their daughters of the pleasures they had in former times
at the baths, and the young maidens are thereby incited to endeavour to
procure some likewise. They labour to this end to the best of their
powers, and the foreign cavaliers who know how to take advantage of the
simplicity of these young city maidens, find themselves well off. For
they are the daughters of magisterial persons, who have plenty of means
to spend in Baden, and their marriages with the sons of their country
are as good as settled, with such at least as speculate on places in the
state, which are conferred principally by the fathers of these maidens;
and thus it comes to pass that these little flirtations at the baths,
cause no disturbance in the arrangement which has been made concerning
their marriage.
"We had the honour of an invitation from the minister, he invited us to
a dinner with many ladies. Among others were two Mademoiselles S----,
from Schaffhausen, daughters of good families. One of them has wounded
more than one cavalier. There was much good entertainment that day; nay,
there was even some table plate won in a lottery. The ambassador found
Mademoiselle S---- charming, and held her on his knee almost the whole
evening of the ball, though he was suffering with his foot. The dance
had one effect on the demoiselles which astonished us much. When they
had danced very vigorously, and were very warm, lice made their
appearance on the locks of their beautiful hair. That was rather
unpleasant; but the maidens had such beautiful skins that it became
quite a pleasure to take off the vermin as soon as they became visible.
The waters of Baden have the effect of producing these with young
people; therefore the Germans apply powder after powder but without
combing themselves properly.
"These demoiselles were not the only beauties of this ball; there were
many pretty women there with their husbands and adorers. The Zurich
ladies also would gladly have been there, but they were not allowed to
visit the house of the French Ambassador, as their canton was averse to
the renewal of the alliance with the King; nay, it was a transgression
for a Zuricher even to enter the French hotel, therefore their wives and
daughters only took a walk in the Ambassador's garden, who did not fail
to betake himself there in an arm-chair on account of his bad foot.
Every one on entering made him a reverence, and that procured him the
pleasure of giving a kiss to each of these pretty city ladies, both
mothers and daughters."
Here we conclude the narrative. These insipid and absurd proceedings
ceased gradually towards the end of the last century. Even before the
fever of the French revolution had seized the nations of Europe, the
forms of social intercourse had changed, and still more so the feelings
of men. The burgher life was still insipid, stiff, and _philliströs_;
but the need of new ideas and deeper excitement had become general. Even
the adventurers and cavaliers could no longer impose upon the credulity
of their cotemporaries, by their old frivolity; it was necessary for
them to be to some extent performers of prodigies, in order to get hold
of the purses of others.
The Germans meanwhile, had found other places of amusement. The
pleasure-seeking youths wandered to Spa and Pyrmont; hardly any now but
the citizens of Switzerland assembled at the baths of Zurich. In
conclusion, the society at Baden, as it was at the end of the last
century, is thus shortly described.
Life at the Baths at the end of the Eighteenth Century.
"The magistracy stand in high esteem with the citizens, and endeavour to
maintain this by the most formal behaviour. Owing to this adherence to
forms, a journey to Baden was at that period a great state transaction.
Farewell visits were first made to relations and acquaintances. The
distinguished people of Zurich ordered, as early as possible, the
quarters where they were to be accommodated in Hinterhof, that they
might not be mixed up with the common burgher class, who then put up at
the Stadthof. The wealthy artisans whom one met with there, were still
greeted by the title of 'master,' and generally in the second person;
and the patrician families kept exclusively together. Immediately after
an arrival visits of ceremony were paid, each one made deep obeisance to
the other, and observed strictly the customary etiquette. There was more
solemnity than frivolity, and the freer proceedings of the young people
were considered as deviations from the rule. They always showed
themselves also at the baths, dressed to the best of their power,
according to their condition in life, and even the négligé was carefully
chosen, and showed the quality of the person. The gentlemen appeared in
the morning in dressing-gowns of woollen damask, out of the wide sleeves
of which, ruffles of fine cambric fell over the hands, and the
_Badehren_ (bath mantles) of both sexes were trimmed with lace, and
after the bath, in order to be dried, were spread out ostentatiously as
a show, on the bars before the windows of the rooms. In Zurich they
restricted the advance of expenditure by moral laws, prudent considering
the period, but frequently carried to exaggeration. The material was
accurately prescribed in which both sexes were allowed to be dressed.
The women especially were kept under strict observation, and they were
forbidden to wear blond, fringes, thread or silk lace, except on their
caps; all openwork embroidery, all dresses of gauze, and all trimmings,
except of the same material as the dress. The ordinance on dress says
further: 'Married women may be allowed to curl their hair, but over the
curls there must be nothing fastened but a simple silk ribbon;
consequently the wearing of so-called tocquets, and of all feathers and
other ornaments for the hair, were altogether forbidden; farther, the
wearing of all enamel work and of portraits painted in miniature or
other representations.' The men were forbidden not only all upper
garments of silk or velvet, but even a lining of the like material;
farther, all gold or silver stuffs and lacing, and all gallooned or
embroidered horse covers and housings, except at the quarter musterings;
and to both sexes most especially all real or mock jewels on a penalty
of fifty pounds. The tribunal, appointed by the government, which drew
up these laws, and was charged to administer them, was called
_Reformation_. Meanwhile the power of the _Reformation_ did not extend
beyond the frontier of the canton, although in one special article they
endeavoured to stretch the mandate to those Zurichers who lived in other
parts of the confederation, and especially in Baden. Here alone nothing
was prescribed, and they indemnified themselves for restraint elsewhere,
by adorning themselves with just those things which were forbidden at
home. Many proud ladies and gentlemen, procured themselves objects of
luxury for a visit to the baths of a few weeks, which were quite useless
to them for the remainder of the year, and displayed themselves therein,
in defiance of any reformers who chanced to be present. Gallooned
dresses, which had once been worn in foreign parts, were here brought to
light again out of the chests wherein they had been preserved, unused
for years. The few jewels inherited from great-grandmothers were taken
out of their cases to ornament the ears, neck, and stomacher; and in
delicately holding a cup of coffee, the little finger was stretched to
the utmost, that the ring, brilliant with diamonds, rubies, or emeralds,
might glitter before the eye. In great pomp, like the dressed-up altar
figures, they passed along the dirty courts and alleys to admire and be
admired; but in order that their attire might not be injured, they
seldom went further in this beautiful country than to the meadows or to
the play. It was a period of stiff buffoonery! That the young people of
both sexes, often left alone together till late in the night, danced
more perhaps than now-a-days; that the gentlemen sometimes sacrificed
largely to Bacchus; and that all, after their fashion, enjoyed
themselves right well, may easily be understood. People of rank, some
already smartly attired, others in choice morning dresses, assembled
usually before dinner in the Hinterhofe, round a small stone table
called the _Täfeli_, where they usually returned again after the repast.
Here they gossiped good-humouredly on everything far and wide; no news
was left untouched, and many witty and delicate allegorical jests were
ventured upon and listened to. The return from Baden took place
generally in a very slow formal manner. After manifold long, wordy and
drawling compliments, and farewell formularies, packed at last in the
lumbering coach, they go; step by step, slowly, still making salutations
right and left from the coach door, up to the Halde."
Now Baden has become a respectable, modest, summer residence, little
different from fifty other similar institutions. Still however one may
observe, not in Baden itself, but at other baths in Switzerland, the
ancient arrangement that persons of the same sex may bathe together in a
bath, amusing themselves without constraint; and not long ago at the
Leuker baths there were galleries round the baths, from which many
strangers might watch the bathers. But everywhere the proceedings of
men, even in these works of idleness, take another form; and the
garlanded maidens of Poggio, the costly suppers of the time of
Pantaleon, and the frivolous patrician daughters, who, in defiance of
father and bridegroom, went about from bath to bath with foreign
cavaliers, have vanished, and forgotten is the tedious ceremonial by
which particular classes were closed to one another.