Chapter VII: Farm-Houses: Wedding Festivities

The climatic conditions of Norway necessitate much expenditure in the building of a farm. On account of the intense cold of the winter, warm houses must be provided for the live-stock, and dry storage also is necessary. As a rule, nowadays the buildings on a farm are four, though in former times there were often many small buildings--notably the charmingly carved storehouses one still sees here and there on the farms, standing on round stones and piles some three or four feet from the ground, for fear of rats as well as for dryness. Of the four buildings usual on an ordinary farm, the main house is, of course, the dwelling-place, the size of which varies. A cellar the size of the whole area of the house is generally built under this for storage of potatoes and other necessaries. The buildings are almost invariably of logs dovetailed together at the corners, painted inside and out. Near this living place is another erection which contains the rooms for the farm hands, the laundry, and the winter supply of wood and peat. The third building is chiefly for the animals, and is divided into different compartments, of which some are devoted to the storage of farming implements, grains, etc. These outhouses are often built with two stories connected by an inclined plane of logs, up which the various vehicles of the farm are pulled to be housed during the winter months. The fourth building is the storehouse, built from the ground, in which are kept the household provisions and sometimes bedding and clothes not in actual use. Many of the most elaborate and ancient of these _stabur_ have been bought by the State or by private persons for presentation to the various museums which devote themselves to the collection of relics of old Norway and try to reproduce both houses and churches of old times with as many of their original belongings and fittings as possible.

The farms surrounded by these necessary buildings are often many miles apart, and consequently social reunions are comparatively rare. In winter the snow-covered ground is traversed with great rapidity by sledges or on ski-shod feet, and, the farm work being not so heavy or so pressing as at other seasons, the country people give dancing parties on the slightest excuse. The music is primitive; but the hearts and feet are light, and food and drink go round in abundance. In summer all the residents on the farm are busily engaged in planting and gathering their small crops, cutting every available blade of the grass which is so precious and means so much to their supplies of milk and butter and cheese when the ground is frozen and deep in snow. Their method of drying the grass is rather strange. Tall stakes are planted in the ground at short intervals, and on these small bunches of grass are impaled. To facilitate the operation, the stake is capped with a sharp steel point. In this manner scarcely a blade of grass escapes the gatherers, and the drying process is much more rapid than it could otherwise be on these slopes. In summer the cattle, the goats, and the sheep are sent out to graze on the mountain slopes. In charge of each flock are two or three persons, generally girls. They spend their summer in tiny rough huts called saeters. Hearing of these saeters, I inquired by what means, if not by long and difficult daily journeys, the dwellers in them were provided with food, and how did the farm people obtain from the heights their daily supply of cheese, milk, and butter? Simply enough: one end of a thick wire rope is fixed up on the heights; the other is attached to a post below. The rope traverses precipices, ravines, and raging torrents. With the aid of a pulley and a second length of wire of less thickness, one may thus transport buckets of milk, bundles of hay, and packages of all sorts. The operators at either end are warned by a whistle that their attention is required. We were told, by the people of a farm where we stayed, that a young man sending down a bundle of hay slipped, and, clinging to the wire, slid with fearful rapidity to the opposite side. Midway over the fjord which this wire traversed his fingers were cut right through, and he dropped. Fortunately, there had been spectators of the adventure, and he was rescued without further injury. In spite of the dangers, I believe the peasants often avail themselves of this mode of descent from the saeters to their homes. They are courageous. On our long drives through different districts of Norway, we frequently met with these aerial wireways; and always on the steepest slopes one could gain on foot one saw cattle calmly grazing on the scanty grass at angles which make a poor human being dizzy. How the great beasts can keep their foothold on the loose soil, almost as steep as the side of a house, puzzled me often; and how they can look fat and well-fed on the miserable supply of green stuff which is all they find in many districts is indeed a problem.

The devout Norwegians have a theory to explain the poorness of their soil. At the creation of the world the angels whose duty it was to scatter the soil forgot Norway. Seeing this, the guardian angel of the land made complaints to the Creator. What was to be done? Impossible to restart the whole of the creation for the sake of Norway. "Come, my little angels," said He: "look carefully, and perhaps you may still find a little earth." The conscience-stricken angels swept the floor of Heaven, and the little dust they found they gathered in their draperies and scattered over the Norwegian rocks. That is why, while Norway is rich in stones, she is poorly provided with soil. Even in many of the valleys the earth is plentifully bestrewn with big stones and boulders fallen from the mountains, and where there are small tracts without stones one frequently finds that the ground is so marshy as to be useless. That there is as much cultivated ground only shows what can be dragged from Nature by men endowed with patience and industry. Round the fjords the fisherman chooses for his log hut a spot where his wife may feed a cow and cultivate a small plot of potatoes, while he devotes his life to gathering the hard and difficult harvest of the sea.

At the country fairs or other rare meetings of folks for one reason or another, the young Norwegians meet and court. The girl must be a good housewife and should be able to make bread, to spin, and, in short, be capable of almost everything, for in this country of isolated homes it is impossible or difficult to provide a substitute for the invalid or incompetent member of a family. Sometimes among the humbler classes the betrothed couple wait years for the completion of their tie, as it is sometimes necessary to await the demise of an older couple to obtain a dwelling-place. During this time the bride-elect spins and makes up the linen that will last her for life. The betrothed couple are allowed all liberty to see each other and even to journey together.

I have taken from a Norwegian paper an accurate account of wedding customs in the middle of the last century, and I am assured that, with a few exceptions, everything remains much the same to this day. The usages vary slightly in different districts. The Norwegian writer has chosen Hardanger for his description.

When a young man of the people wishes to offer his heart and hand to the maiden of his choice, he does not accomplish the deed himself, but appoints as his spokesman _opordsmannen_, a man of consequence in the district, a relation if possible. Together they go to the house of the desired one's parents. First they interview the father, all standing. If the father agrees to consult his wife a good sign has been given, and the _opordsmann_ seats himself. Settlements and dowry are discussed, and finally the girl herself is consulted. If she consents to shake hands with her lover the engagement is a settled thing. All seat themselves for refreshments, and the party drink healths out of the best silver mug. Without waiting for the ceremony, the young couple take possession of the best room; and they are looked upon as man and wife. The morning after the contract the bridal pair are served with coffee and food in their room by the bride's parents.

This interview is always on a Saturday. In Telemarken the mode of procedure differs slightly. The spokesman, after consulting the girl's parents, goes to her room, and drags her out of bed and into the barn, where the suitor waits to receive her.

The mother of a friend once nearly had a very disagreeable experience. Her child's nurse was a Norwegian; the family were spending the summer in a hotel at Telemarken. In the night the lady's door was burst open, and in spite of protestations she was dragged out of bed by her wrists. Only the opportune arrival of her husband brought to light the fact that this violent attack was really intended for the courting of her nurse.

To return to the Hardanger bridal. Soon after this the nearest friends and relations are invited to the betrothal party, which is occasion for much eating and drinking, in about a fortnight. During the interval the young lover presents to his mistress a wooden box carved or painted by himself, and containing all the jewellery he can afford to present to her; and the damsel prepares for her gift to him embroidered braces and a belt. Though maidenly modesty refuses to acknowledge it, these articles of attire have been in preparation for many months. The saying goes that he who weds a girl who is "getting on" will have the best supply of braces and belts.

The wedding proper is usually in the summer. Invitations must be given in person at least a fortnight in advance, and as far as possible on the same day, so that on comparing notes the guests may have no cause for complaint. These invitations are on a large scale. Everyone for miles round of the same social position as the bride's family is invited; so, of course, are all the relations of the happy couple. I am given to understand that caste prejudices are very strong in the country districts. If the child of a _jaardemann_ (rich farmer) should insist on marrying into the family of a _husmann_ (small tenant-farmer), the family of the rich farmer will refuse to have anything to do with the young people, or even to see their child again.

Preparations for feasting on an enormous scale are begun. Barrels of the native corn-brandy and a smaller quantity of cognac, together with kegs of mead and wine and abundance of beer, are provided to encourage the gaiety of the guests. Three or four days before the wedding the _klejvekjaeringer_ arrive. These are eight or ten of the women friends of the family, who are invited to assist in the preparations and to attend to the guests during the feast. It is looked upon as a great honour to be invited in this capacity. Cooking begins in hot earnest. Piles of cakes are made of rye and milk. Stalks of _fladbrod_--pancakes of a kind--are representative standbys. Mountains of bread and raw smoked meat are cut up. The ox and pig, which have been killed in anticipation, are made ready. Cylinders of butter, weighing from twelve to fourteen pounds, are placed at intervals on the board; the guests will help themselves, smearing their bread and cakes with it and then sprinkling sugar over.

Two days beforehand arrives the _kjogemester_. Each district possesses an official of that kind, who is paid for his services. He is chief steward and master of ceremonies. On him falls the responsibility of placing all the guests in the order of precedence. As if this were not enough for one man, he has also control over the drinks, and during the festivities is liable to be called upon at any moment to make various speeches in extemporised verse.

The day before the wedding the servants of the guests arrive. They are laden with presents, mostly of food and drink. They are shown into the _stabur_ (storehouse), where the presents and wedding clothes are on view, given food and drink, and allowed to go their ways home.

In the evening of the same day the party begins. At the time this account was written, all came in their national costume and wore elaborate jewellery; but now few besides the bride have preserved this costume, though in Hardanger it is certainly much more common than in other districts. The cap mostly seen is a small tight-fitting bonnet--black for married women and blue for girls. In parts where costume is worn this rule as to colour holds good for men also.

It is now the business of the master of ceremonies to direct each guest to the correct place at the table. The bride and the bridegroom sit at either end of the table, both in unmarried costumes.

When they seat themselves two shots are fired. The kjogemester, in verse, thanks the guests for their presence at the feast, and gives out the names of the various voluntary helpers, of the four best men, of the four bridesmaids, and of the fiddler and the drummer. The musicians give a sample of their skill and seat themselves at the festive board.

Early in the night the bridal pair retire.

Then, after more eating and drinking, the guests dance until the small hours. Sleeping accommodation is found for all--bedrooms for the older and more respected persons, the barns for younger ones--and often a near neighbour's house shelters many.

In the morning at eight or nine o'clock the waitresses carry round food and drink to the sleepers, who then get up and eat and drink still more. The best men brush the bridegroom's clothes and boots and help him to dress, and in the storehouse the bridesmaids render the same service to the bride. The young couple are then on view, but only to the parents and those of the immediate circle, to the fiddler, and to the drummer. The bride stands like a queen in her picturesque dress, decked in a silver or gilt crown, often set with many stones and with red, white, and blue ribbons in her flowing hair. Her breast is covered with brooches and ornaments linked together by silver chains; and one may notice that from the centre jewel hang danglements like small saucers, the especial perquisite of the matron. Her fingers are covered with rings, and she wears a gorgeous silver belt and silver buckles on her shoes. The bridegroom wears knee-breeches and a silver cord round his hat, and the rest of his clothes are in keeping with this grandeur.

Then the drummer beats his drum and the fiddler fiddles, and all the party crowd to the door of the stabur and receive drink from the hands of the bride. A squad of the men helpers lead the way to church. In former times the journey, if by land, was made on foot; but now the party drives. Occasionally the fjord too has to be crossed. One can imagine how romantic such a sight would be. The boats are long and broad. In the first one go the music, the bride and bridegroom, the attendant men and maids, and the parents of the couple. Before starting the master of ceremonies provides all the guests with brandy. Arrived at the church and while waiting for the pastor, who often comes from afar, the party adjourn to the nearest house, and drink. Naturally a crowd has collected to see the wedding. All who ask are provided with drink by the kjogemester, who has also to bid the bride's parents good-bye in her name and in verse.

The celebrant arrived, this ubiquitous official leads the way to the church. He is followed immediately by the drummer and the fiddler, who, however, drop out of line at the church door. The bride is accompanied by the four best men; the groom is attending the bridesmaids. At the church door the maids give the groom to his bride, who is treated in the same manner by the best men. Then the marriage ceremony proceeds. The interesting pair stand throughout; the rest of the party are seated. At the conclusion of the ceremony all the guests make offerings to the parson and to the parson's clerk. When this important duty has been fulfilled the parson is offered wedding food and drink in a neighbouring house. In many cases he is presented with a bottle of spirits and more food. These he is to take home, that his wife and family may share in the feast.

The journey back is made in much rejoicing. Arrived, after more food and drink, the party dance; the bride performing first with her husband, and then with the best men, and so on through the party; dancing last with the drummer, who, as a final compliment, must kick the highest beam in the ceiling. For the privilege of dancing with the bride her partner tips the fiddler, and at the conclusion presents her with a small sum, known as cradle money, to be spent on the layette of the hoped-for children. Sometime during the wedding day the party is regaled with bridegroom's porridge, which is a paste made with flour and cream, stirred so quickly that the cream partly turns to butter. This indigestible mass is followed by more drains of spirits to the accompaniment of music, and the master of ceremonies recites a toast to the honour of marriage in verse which would not bear translation.

While the youths and maidens dance the matrons work and gossip, and the older men have drinking competitions, won by him who manages to keep his senses longest. The bride and the bridegroom retire early. The others dance, eat, and drink, as before, into the next day. In the morning the servants of the guests arrive with buckets full of sweet milk, which they offer to the keeping up of the banquet. In return they are given beer, and their empty buckets are filled with wedding food. After this--at least, so it happened when this account was written--the pair seat themselves, and every guest in turn deposits a money present on a large pewter plate placed for the purpose. On each donation the giver drinks with the couple out of a large silver mug, which is kept brimming by one of the best men. Then is eaten the bride's porridge, which is a paste made of flour and milk, and not so great a luxury as the bridegroom's porridge, eaten the previous day.

The fun and feasting go on all day. If one may believe certain Norwegian paintings and engravings, fights are not infrequent. Next day all sleep, and badly they must need to do so; during the day adieux are said, and the guests, after much pressing to the contrary, at last take their departure.

A week later the couple leave the farm and take up their abode in the bridegroom's house, whence the bride immediately pays a round of visits to her neighbours, who assemble the following day for more feasting at the new home. This is the end of the romance. Henceforward hard work and the bearing of many children are the lot of the Norwegian woman, varied but seldom by dissipation in any form.

I have not been able to discover how far this account of the marriage customs of Norway may be applied to the present day; but I am assured by the Norwegian friend who kindly helped me with the translation that in the isolated country districts such affairs still follow the course I have described.

At funerals there are celebrations of much the same kind. Although there is no actual dancing until after the return from the burial, drink passes freely. I am told by an acquaintance, who assisted at the funeral of one of his tenants, that the whole party were overcome by drink to such an extent that at the churchyard it was discovered that the corpse had been forgotten. The pastor was naturally indignant. He and the mourners had to wait in the snow-covered cemetery until the coffin containing the remains could be fetched. In districts far removed from a town the food and drink for a funeral party are generally ordered while the funeral subject is still alive. A friend, calling to offer condolences, was served with cakes, which she was begged to partake of on the plea that "the corpse herself made them." Many of the rich farmers order their own coffins and keep them in the stabur. In winter the ground is frozen so hard that it has to be blasted.

FORESTRY: REINDEER: LAND TENURES