Fiction > Harvard Classics > George Sand > The Devil’s Pool > Appendix. I. A Country Wedding
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George Sand (1804–1876).  The Devil’s Pool.
The Harvard Classics Shelf of Fiction.  1917.
  
Appendix
I. A Country Wedding
  
HERE ends the history of Germain’s marriage as he told it to me himself, good husbandman that he is. I ask your forgiveness, kind reader, that I know not how to translate it better; for it is a real translation that is needed by this old-fashioned and artless language of the peasants of the country “that I sing,” as they used to say. These people speak French that is too true for us, and since Rabelais and Montaigne, the advance of the language has lost for us many of its old riches. Thus it is with every advance, and we must make the best of it. Yet it is a pleasure still to hear those picturesque idioms used in the old districts in the centre of France; all the more because it is the genuine expression of the laughing, quiet, and delightfully talkative character of the people who make use of it. Touraine has preserved a certain precious number of patriarchal phrases. But Touraine was civilised greatly during the Renaissance, and since its decline she is filled with fine houses and high roads, with foreigners and traffic. Berry remained as she was, and I think that after Brittany and a few provinces in the far south of France, it is the best preserved district to be found at the present day. Some of the customs are so strange and so curious that I hope to amuse you a few minutes more, kind reader, if you will allow me to describe to you in detail a country wedding—Germain’s, for example—at which I had the pleasure of assisting several years ago.   1
  For, alas! everything passes. During my life alone, more change has taken place in the ideas and in the customs of my village than had been seen in the centuries before the Revolution. Already half the ceremonies, Celtic, Pagan, or of the Middle Ages, that in my childhood I have seen in their full vigour, have disappeared. In a year or two more, perhaps the railroads will lay their level tracks across our deep valleys, and will carry away, with the swiftness of lightning, all our old traditions and our wonderful legends.   2
  It was in winter about the carnival season, the time of year when, in our country, it is fitting and proper to have weddings. In summer the time can hardly be spared, and the work of the farm cannot suffer three days’ delay, not to speak of the additional days impaired to a greater or to a less degree by the moral and physical drunkenness which follows a gala-day. I was seated beneath the great mantelpiece of the old-fashioned kitchen fireplace when shots of pistols, barking of dogs, and the piercing notes of the bagpipe told me that the bridal pair were approaching. Very soon Father and Mother Maurice, Germain, and little Marie, followed by Jacques and his wife, the closer relatives, and the godfathers and godmothers of the bride and groom, all made their entry into the yard.   3
  Little Marie had not yet received her wedding-gifts—favours, as they call them—and was dressed in the best of her simple clothes, a dress of dark, heavy cloth, a white fichu with great spots of brilliant colour, an apron of carnation—an Indian red much in vogue at the time, but despised nowadays—a cap of very white muslin after that pattern, happily still preserved, which calls to mind the head-dress of Anne Boleyn and of Agnes Sorel. She was fresh and laughing, but not at all vain, though she had good reason to be so. Beside her was Germain, serious and tender, like young Jacob greeting Rebecca at the wells of Laban. Another girl would have assumed an important air and struck an attitude of triumph, for in every rank it is something to be married for a fair face alone. Yet the girl’s eyes were moist and shone with tenderness. It was plain that she was deep in love and had no time to think of the opinions of others. Her little air of determination was not absent, but everything about her denoted frankness and good-will There was nothing impertinent in her success, nothing selfish in her sense of power. Never have I seen so lovely a bride, when she answered with frankness her young friends who asked if she were happy:   4
  “Surely I have nothing to complain of the good Lord.”   5
  Father Maurice was spokesman. He came forward to pay his compliments, and give the customary invitations. First he fastened to the mantelpiece a branch of laurel decked out with ribbons; this is known as the writ—that is to say, the letter of announcement. Next he gave to every guest a tiny cross made of a bit of blue ribbon sewn to a transverse bit of pink ribbon—pink for the bride, blue for the groom. The guests of both sexes were expected to keep this badge to adorn their caps or their button-holes on the wedding-day. This is the letter of invitation, the admission ticket.   6
  Then Father Maurice paid his congratulations. He invited the head of the house and all his company—that is to say, all his children, all his friends, and all his servants—to the benediction, to the feast, to the sports, to the dance, and to everything that follows. He did not fail to say, “I have come to do you the honour of inviting you;” a very right manner of speech, even though it appears to us to convey the wrong meaning, for it expresses the idea of doing honour to those who seem worthy of it.   7
  Despite the generosity of the invitation carried from house to house throughout the parish, politeness, which is very cautious amongst peasants, demands that only two persons from each family take advantage of it—one of the heads of the house, and one from the number of their children.   8
  After the invitations were made, the betrothed couple and their families took dinner together at the farm.   9
  Little Marie kept her three sheep on the common, and Germain tilled the soil as though nothing had happened.  10
  About two in the afternoon before the day set for the wedding, the music came. The music means the players of the bagpipe and hurdy-gurdy, their instruments decorated with long streaming ribbons, playing an appropriate march to a measure which would have been rather slow for feet foreign to the soil, but admirably adapted to the heavy ground and hilly roads of the country.  11
  Pistol-shots, fired by the young people and the children, announced the beginning of the wedding ceremonies. Little by little the guests assembled and danced on the grass-plot before the house in order to enter into the spirit of the occasion. When evening was come they began strange preparations; they divided into two bands, and when night had settled down they proceeded to the ceremony of the favours.  12
  All this passed at the dwelling of the bride, Mother Guillette’s cottage. Mother Guillette took with her her daughter, a dozen pretty shepherdesses, friends and relatives of her daughter, two or three respectable housewives, talkative neighbours, quick of wit and strict guardians of ancient customs. Next she chose a dozen stout fellows, her relatives and friends; and last of all the parish hemp-dresser, a garrulous old man. and as good a talker as ever there was.  13
  The part which, in Brittany, is played by the bazvalon, the village tailor, is taken in our part of the country by the hemp-dresser and the wool-carder, two professions which are unusually combined in one. He is present at all ceremonies, sad or good, for he is very learned and a fluent talker, and on these occasions he must always figure as spokesman, in order to fulfil with exactitude certain formalities used from time immemorial. Travelling occupations, which bring a man into the midst of other families, without allowing him to shut himself up within his own, are well fitted to make him talker, wit, story-teller, and singer.

  14
  The hemp-dresser is peculiarly sceptical. He and another village functionary, of whom we have spoken before, the grave-digger, are always the daring spirits of the neighbourhood. They have talked so much about ghosts, and they know so well all the tricks of which these malicious spirits are capable, that they fear them scarcely at all. It is especially at night that all of them—grave-diggers, hemp-dressers, and ghosts—do their work. It is also at night when the hemp-dresser tells his melancholy stories. Permit me to make a digression.  15
  When the hemp has reached the right stage, that is to say, when it has been steeped sufficiently in running water, and half dried on the bank, it is brought into the yard and arranged in little upright sheaves, which, with their stalks divided at the base, and their heads bound in balls, bear in the dusk some small resemblance to a long procession of little white phantoms, standing on their slender legs, and moving noiselessly along the wall.  16
  It is at the end of September, when the nights are still warm, that they begin to beat it by the pale light of the moon. By day the hemp has been heated in the oven; at night they take it out to beat it while it is still hot. For this they use a kind of horse surmounted by a wooden lever which falls into grooves and breaks the plant without cutting it. It is then that you hear in the night that sudden, sharp noise of three blows in quick succession. Then there is silence; it is the movement of the arm drawing out the handful of hemp to break it in a fresh spot. The three blows begin again; the other arm works the lever, and thus it goes on until the moon is hidden by the early streaks of dawn. As the work continues but a few days in the year, the dogs are not accustomed to it, and yelp their plaintive howls toward every point of the horizon.  17
  It is the time of unwonted and mysterious sounds in the country. The migrating cranes fly so high that by day they are scarcely visible. By night they are only heard, and their hoarse wailing voices, lost in the clouds, sound like the parting cry of souls in torment, striving to find the road to heaven, yet forced by an unconquerable fate to wander near the earth about the haunts of men; for these errant birds have strange uncertainties, and many a mysterious anxiety n the course of their airy flight. Sometimes they lose the wind when the capricious gusts battle, or come and go in the upper regions. When this confusion comes by day, you can see the leader of the file fluttering aimlessly in the air, then turn about and take his place at the tail of the triangular phalanx, while a skilful manœuvre of his companions forms them soon in good order behind him. Often, after vain efforts, the exhausted leader relinquishes the guidance of the caravan; another comes forward, tries in his turn, and yields his place to a third, who finds the breeze, and continues the march in triumph. But what cries, what reproaches, what protests, what wild curses or anxious questionings are exchanged in an unknown tongue amongst these winged pilgrims!  18
  Sometimes, in the resonant night, you can hear these sinister noises whirling for a long time above the housetops, and as you can see nothing, you feel, despite your efforts, a kind of dread and kindred discomfort, until the sobbing multitude is lost in boundless space.  19
  There are other noises too which belong to this time of year, and which sound usually in the orchards. Gathering the fruit is not yet over, and the thousand unaccustomed cracklings make the tree seem alive. A branch groans as it bends beneath a burden which has reached, of a sudden, the last stage of growth; or perhaps an apple breaks from the twig, and falls on the damp earth at your feet with a dull sound. Then you hear rush by, brushing the branches and the grass, a creature you cannot see; it is the peasant’s dog, that prowling and uneasy rover, at once impudent and cowardly, always wandering, never sleeping, ever seeking you know not what, spying upon you, hiding in the brush, and taking flight at the sound of a falling apple, which he thinks a stone that you are throwing at him.  20
  It is during those nights, nights misty and grey, that the hemp-dresser tells his weird stories of will-o’-the-wisps and milk-white hares, of souls in torment and wizards changed to wolves, of witches’ vigils at the cross-roads, and screech-owls, prophetesses of the graveyard. I remember passing the early hours of such a night while the hemp-dressing was going on, and the pitiless strokes, interrupting the dresser’s story at its most awful place, sent icy shivers through our veins.  21
  And often too the good man continued his story as he worked, and four or five words were lost, terrible words, no doubt, which we dared not make him repeat, and whose omission added a mystery yet more fearful to the dark mysteries of the story which had gone before. It was in vain the servants warned us that it was too late to stay without doors, and that bedtime had sounded for us long since; they too were dying to hear more; and then with what terror we crossed the hamlet on our way home! How deep did the church porch appear to us, and how thick and black the shadows of the old trees! The graveyard we dared not see; we shut our eyes tight as we passed it.  22
  But no more than the sacristan is the hemp-dresser gifted solely with the desire of frightening; he loves to make people laugh; he is sarcastic and sentimental at need, when love and marriage are to be sung. It is he who collects and keeps stored in his memory the oldest songs, and who transmits them to posterity. And so it is he who acts at weddings the part we shall see him play at the presentation of little Marie’s favours.  23

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