There are probably few Englishmen who have any very clear idea as to what and who the "Wends" or "Sorbs" are. Early in the last century, we read—I think it was in the year 1702—our Ambassador at Vienna, one Hales, travelling home by way of Bautzen, to his utter surprise found himself in that city in the midst of a crowd of people, strange of form, strange of speech, strange of garb—but unquestionably picturesque—such as he had never before seen or heard of. They are there still, wearing the same dress, using the same speech, looking as odd and outlandish as ever. We need not go back to the records of Alfred the Great, of Wulfstan and Other, to learn what a powerful nation the Wends, one of the principal branches of the great Slav family, were in times gone by. In the days when Wendish warriors, like King Niklot, were feared in battle, their ships went forth across the sea, side by side with those of the Vikings, planting colonies on the Danish Isles, in Holland, in Spain—aye, very ambitious Slav historians will even have it that our own Sorbiodunum (Salisbury) is "the town of the Sorbs," founded by Sorb settlers in 449, and that to the same settlers—also styled Weleti (Alfred the Great calls them Vylte)—do our "Wilton" and "Wiltshire" owe their names. On the Continent they once overspread nearly all Germany. Hanover has its "Wendland," Brunswick its "Wendish Gate." Franconia, when ruinously devastated by intestinal wars of German races, was, at Boniface's instance, recultivated by immigrant Wends, famous in his days, and after, for their husbandry. The entire North German population, from the Elbe eastward, and north of the Bavarian and Bohemian mountains, is in descent far more Wendish than German. Wendish names, Wendish customs, Wendish fragments of speech, bits of Wendish institutions, survive everywhere, to tell of past Slav occupation. Altenburg is Wendish to a man, the Mecklenburgs are to the present day ruled even by Wendish grand dukes. Berlin, Potsdam, Dresden, Lübeck, Leipzig, Schwerin, and many more German towns, still bear Wendish names.
There are now but a poor 150,000 or 160,000 left of this once powerful people. And that handful is dwindling fast. Every year sees the tide of spreading Germanism making further inroad on the minute domain which the Germanised Wends have left to their parent race in that much disputed territory, the Lusatias. Prussian administration, Prussian education, Prussian pedantic suppression of everything which is not neo-German, are rapidly quenching the still smoking flax. It boots little that the Saxon Government, kinder in its own smaller country, has, very late in the day, changed its policy, and is now striving to preserve what is, at its lowest valuation, a most interesting little piece of ethnographic archæology. It is much too late now to stop the march of Germanisation, which has pushed on so rapidly that even in the same family you may at the present day find parents still thoroughly Wendish, and priding themselves on their Wendish patronymics, and children wholly German, styling themselves by newly coined German names. Evidently the race is dying fast.
Its death was in truth prepared a long time ago. Once the Saxons had obtained the mastery, the poor Slavs were oppressed and persecuted in every way. They were forbidden to wear their own peculiar dress. They were forbidden to trade. The gates of their own towns were closed against them, or else opened only to admit them into a despised "ghetto." No man of culture dared to own himself a Wend. Accordingly, though they possess a language unique for its plasticity and pliancy, up to the time of the Reformation written literature they had none. For centuries their race has been identified with the lowest walks in life. They must have their own parsons, of course; but that was all. Otherwise, hewers of wood and drawers of water, toiling cultivators of the soil, they were doomed to remain—very "serfs," lending, as we know, in the north, a peculiar name to that servile station ("serfs," from "serbs"), just as in the south "Slav" became the distinctive term for "slave."
To the eye of the archæologist, all this hardship has secured one compensating advantage. It has left the Wends—in dress, in customs, in habits of mind, in songs and traditions—most interestingly primitive. Everything specifically Wendish bears the unmistakable stamp of national childhood, early thought, old-world life. There has been no development within the race, as among other Slavs. There have been modern overlayings, no doubt; but they are all foreign additions. The Wendish kernel has remained untouched, displaying with remarkable distinctness that peculiarly characteristic feature which runs through all the Slav kindred, at once uniting and separating various tribes, combining a curious unity of substructure with a striking variety of surface. Among the "Serbs," or—"Sorbs"—really "Srbs"—of Germany, occur names which reveal a close kinship with Russians, Bohemians, and Croats. By the strange survival—among two tribes alone in all the world—of a complete dual, and the retention of a distinct preterite tense (without the use of an auxiliary verb) their language links them plainly with the Old Bulgarians. Their national melodies exhibit a marked resemblance to those melancholy airs which charm English visitors in Russia. Yet a Pole, one of their nearest neighbours, is totally at sea among the Wends. His language is to them almost as unintelligible as that of their "dumb" neighbours on the opposite side, the Njemski—that is, the Germans. Even among themselves the Lusatians are divided in speech. In Lower Lusatia, for instance, where the population are descended from the ancient Lusitschani, if you want to ask a girl for a kiss, you must say: gulitza, daj mi murki. In Upper Lusatia, where dwell the Miltschani, the same request takes the shape of: holitza, daj mi hupkuh. My German friends would have it that to their ears Wendish sounded very like English—which simply meant, that they understood neither the one nor the other. In truth, there is no resemblance whatever between the two tongues, except it be this, that like some of our own people, the Wends are incorrigibly given to putting their H's in the wrong place. The explanation, in respect of the Wends, is, that in their language no word is known to begin with a vowel. Hence, to make German at all pronounceable to their lips, they often have to add an H as initial letter, the impropriety of which addition they happen generally to remember at the wrong time. It will terrify linguists among ourselves to be told that this Slav language—which the Germans despise as barbarous, which has scarcely any literature, and which is spoken by very few men of high education—possesses, in addition to our ordinary verbs, also verbs "neutropassive," "inchoative," "durative," "momentaneous," and "iterative"; an aorist, like Greek, and a preterite aorist of its own; a subjunctive pluperfect, and in declension seven cases, including a "sociative" case, and a "locative." The most remarkable characteristics of the language, however, are the richness of its vocalisation, and its peculiar flexibility and pliancy, which enable those who speak it to coin new and very expressive words for distinct ideas almost at pleasure, yet open to no misconstruction.
In outward appearance the Wends are throughout a powerful, healthy, and muscular race, whose men are coveted for the conscription. The first Napoleon's famous "Bouchers Saxons"—the Saxon dragoons—were Wends almost to a man. And in the present day, it is the Wends who contribute the lion's share of recruits to the Saxon household regiments. Their women are prized throughout Germany as nurses. They are all well-built, well-shaped, strong of muscle, and nimble in motion, like the Lacedæmonian women of old. All surrounding Germany recruits its nurses from Wendland. Next to stature, the most distinctive external feature of the race is its national dress, which, as in most similar cases, survives longest, and in its most characteristic form, among women. As between different districts, such dress varies very markedly, but throughout it has some common features. Short bright-coloured skirts, with the hips preternaturally enlarged by artificial padding, and an unconscionable amount of starch put into the petticoats on Sundays; close-fitting bodices, under which, in some districts, by an atrocious perversion of taste, are placed bits of stout cardboard, designed to compress a strongly developed bust to hideous flatness; small tight-fitting caps, into which is gathered all the hair, and which are often concealed under some bright-coloured outer head-gear, with an abundance of ribbons dependent; and a goodly allowance of scrupulously clean collar, frill, and neckerchiefs, at any rate on Sundays; and, on festive occasions, stockings of the same irreproachable whiteness put upon massive calves which on other occasions are worn all bare—these are, briefly put, the main characteristics of the women's dress. Oddly, the Roman Catholics, who elsewhere—in the Black Forest, for instance—affect the gayest colours, among the Wends show a partiality for the soberest of hues, more specifically brown and black. The men delight in big buttons, bright waistcoats, and high boots, long coats which pass on from father to son through generations, and either preternaturally stout hats of prehistoric mould, or else large blue caps with monster shades. Their peculiar customs are simply legion, and so are their traditions and superstitions. Their fairs are a thing to see. Old-fashioned as the Wends are, ordinary shopping has no attraction for them. But the merry fair, with its life and society, its exchange of gossip, its display of finery, its haggling and bargaining, its music and its dancing, is irresistibly alluring. At the great fair at Vetzschau in olden days you might see as many as a thousand Wendish girls, all dressed in their best, formally but merrily going through their Wendish dances in the market-place. In matters of faith the Wends are all great believers in little superstitious formulas and observances, such as not turning a knife or a harrow edge or tine upward, lest the devil should sit down upon it. Their favourite devices for attracting a man's or a maiden's love are a little too artlessly natural to be fit for recital here. One great prevailing superstition is the belief in lucky stones—kamushkis. Stones, in truth, play a leading part in their traditions. They have a belief that stones went on growing, like plants, till the time of our Saviour's temptation, in the course of which, by an improvement upon the authorised text, they assert that he hurt his foot against one by accident. In punishment for having caused that pain, their growth is understood to have been stopped. They have other stones as well—"fright-stones" and "devil-stones" for instance. But the kamushkis are by far the most important and the most valuable. They are handed on as precious heirlooms from parent to child, and often put down at a high value in the inventory of an estate. The supernatural world of the Wends is as densely peopled as any mythology ever yet heard of. There is the psches-poniza—the noon woman, to avoid whom women in pregnancy and after their confinement dare not go out of doors in the midday hours; there is the smerkava, or "dusk-woman," who is fatal to children, the wichor, or whirlwind; the plon, or dragon, who terrifies, but also brings treasure; the bud, or Will-o'-the-Wisp; the bubak, or bogey; the nocturnal huntsman, nocny hanik; and the nocturnal carman, nocny forman; the murava, or nightmare; the kobod or koblik; the chódota (witch); the buźawosj, who frightens children; the djas, the graby, the schyry źed, the kunkaz, there are spirits "black" and "white." Every mill has its peculiar nykus or nyx, who must be fed and propitiated. And then there are roguish sprites, such as Pumpot, who is a sort of Wendish "barguest," doing kind turns as often as he plays mischievous pranks. All this curious Slav mythology alone is worth studying. If in a family children keep dying young, the remedy certain to be applied is, to christen the next born "Adam" or "Eve," according to its sex, which is thought absolutely to ensure its life. Like most much-believing races, the Wends are remarkably simple-minded, trustful, leadable, and docile, free from that peculiar cunning and malice which is often charged, rightly or wrongly, to Slav races—not without fault, but in the main a race of whom one grows fond.
To see the Wends ethnographically at their best, you should seek them in their forest homes, all through that vast stretch of more or less pine-clad plain, mostly sand, extending northwards from the last distant spurs of the "Riesengebirge" (which bounds at the same time Bohemia and Silesia), to the utmost limits of their territory in the March of Brandenburg, and much beyond that—or else in that uniquely beautiful Spreewald, some hundred of miles or so south of Berlin, a land of giant forest and water, an archipelago of turfy islets. That is the ancient headquarters of the Wendish nation, still peopled by a peculiar tribe, with peculiar, very quaint dress, with traditions and customs all their own, settled round the venerated site of their old kings' castle. It is all a land of mystic romance, sylvan silence, old-world usages, such as well become the supposed "Sacred Forest" of the ancient "Suevi." Alders and oaks—the former of a size met with nowhere else—cast a dense, black shade over the whole scene, which is in reality but one vast lake, on whose black and torpidly moving waters float wooded kaupes or isles, scattered over which dwell in solitude and practical isolation the toilsome inhabitants, having no means of communication open to them except the myriads of arms of the sluggishly flowing Spree. A parish covers many square miles. Each little cottage, a picture by itself amid its bold forest surroundings, stands long distances away from its neighbours. The outskirts of the forest consist of wide tracts of wobbling meadow, a floating web of roots and herbage, over which one can scarcely move without sinking into water up to the hips. Were you to tread through, down you would go helplessly into the fathomless black swamp. On those vast meadows grow the heavy crops of sweet nutritious grass which make the Spreewald hay valued at Berlin for its quality as is the hay of the Meuse at Paris. On their little islands, as in the Hortillonages of the Somme, the kaupers raise magnificent crops of vegetables (more particularly cucumbers, without which Berlin would scarcely be itself), which, as on the Somme, they are constrained to carry to market by boat. Boats and skates, in fact, supply in that wooded Holland the only means of locomotion. And thanks to its canals and its water, all in it is so fresh, and so luxuriant, and so remarkably silent, that, while one is there, there seems no place like the Spreewald in which to be thoroughly alone with Nature. On a mound artificially raised upon one of these islands, at Burg, once stood the castle of the great Wendish kings, whose sceptre is supposed still to descend in secret from sire to son in a particular family, known only to the best initiated of Wends. To this country more specifically, together with some scores of distinctive water sprites (each endowed with its own attribute), does Wendish mythology owe its numerous legends about snakes wearing precious crowns, which on occasion they will carelessly lay down on the grass, where, if luck should lead you that way, you may seize them and so ensure to yourself untold riches—provided that you can manage to get safely away.
In the mountainous country about Bautzen and Loebau in Saxony, where the scenery is fine, the air bracing, the soil mostly fat, nineteenth century levelling has been far too long at work for race customs to have maintained themselves altogether pure. There stand the ancient sacrificing places of the Wends, the Czorneboh, sacred to the "black god," the Bjeliboh, sacred to the "white" one—respectively, the Mounts Ebal and Gerizim of Wendland—and many more. Wendish traditions and Wendish speech are still very rife in those parts. And most of the brains of the race are to be found in that well-cultivated district—the "Wendish Mozart," Immisch, Hornigk, Pfuhl—all the literary coryphæi of the race. From Bautzen, certainly, with its bipartite cathedral, in which Roman Catholics and Protestants worship peaceably side by side, divided only by a grating, it is quite impossible to dissociate Wendish traditions. That is to the Upper Lusatians what Cottbus is to the lower—mjesto, "the town" par excellence. There are very true Wends in those regions still. In a village near Hochkirch the community managed for a long time successfully to keep out Germans, refusing to sell any property otherwise than to a Wend. But under the influence of advancing civilisation so many things externally peculiar to the race have disappeared—their forests, and their wooden buildings, much of their ancient dress; they live so much in the great world, that they can scarcely be said to have kept up their peculiar race-life in absolute purity.
In the forest, on the other hand, where, in fact, dwell the bulk of the not yet denationalised race, you still see Wends as they were many centuries ago. It is a curious country, that easternmost stretch of what once was the great forest of Miriquidi, almost touching Bautzen and Görlitz with its southernmost fringe, and extending northward far into the March of Brandenburg. At first glance you would take it to be intolerably prosaic. It spreads out at a dead level, flat as a rink, for miles and miles away, far as the eye can see, with nothing to break the straight sky-line—except it be clouds of dust whirled up by the wind from the powdery surface of this German Sahara. The villages lie far apart, divided by huge stretches of dark pine forest, much of it well-grown, not a little, however, crippled and stunted. The roads are, often, mere tracks of bottomless sand, along which toils the heavy coach at a foot pace, drawn by three horses at least, and shaking the passengers inside to bits by its rough motion across gnarled pine-roots which in the dry sand will never rot. But look at it a little more closely, and you will find a peculiar kind of wild romance resting upon it. If you take the trouble to inquire, you will find that all this forest is peopled with elves. There are stories and legends and superstitions attaching to almost every point. Hid away among it are the sites of ancient Wendish villages—you may see where stood the houses, you may trace where were the ridged fields, you may feel, Wends will have it, by a creeping sensation coming over you as you pass, where were the ancient grave-yards. Here is an ancient haunted Celtic barrow. There is a cave in which are supposed to meet, at certain uncanny hours, the ghosts of cruel Swedish invaders, barbarously murdered in self-defence, or else Wendish warriors of much older time. Yonder, again, is a mound beneath which lies a treasure. Here "spooks" this spirit, there his fellow. By the Wends the forest is regarded with peculiar awe. It is to them a personality, almost a deity, exacting, as they will have it, every year at least one victim as a tribute or sacrifice. Every now and then you will come upon a heap of dry branches, on which you may observe that every passer-by religiously lays an additional stick. That is a "dead man," a Wendish "cairn," raised up in memory of some person who on that spot lost his life. Between the forest and dry fields picturesquely stretch out sheets of water, some of them of large size. And where there is water, the scenery at once assumes a hue of freshness and verdure which is most relieving. Dull and bare as this country generally is, no Switzer loves his own beautiful mountain home more fervently, or admires it with greater appreciation, than do the Wends their native patch of sand and peat and forest; nor does he miss it, when away, with more painful home-sickness.
In this flat tract of land you may see the German Slavs still living in their traditional timber or clay-and-wattle houses, built in the orthodox Wendish style—with a little round-roofed oven in front, and a draw-well surmounted by a tall slanting beam, with a little garden, the Ausgedinge-haus for the pensioned-off late proprietor, the curious barge-board, ornamented at either end with some crudely fantastical carving (which was borrowed more than a thousand years ago from the early Saxons), and with that most characteristic mark of all, the heavy arched beam overshadowing the low windows. The house would be thatched, but that the Prussian government absolutely forbids thatch for new roofing. The entire settlement is laid out on the old nomad plan, reminding one of times when for security villagers had to dwell close together. In the middle of the village is the broad street or green, planted with high trees, which, by their contrast with the surrounding pine forest, indicate the site to the traveller a long way off. The Wends are devoted lovers of trees, and in every truly Wendish village you are sure to find a large lime tree, tall or stunted, but in every case spreading out its branches a long distance sideways, and overshadowing a goodly space. That tree has for generations back formed the centre of local life, and is venerated as becomes a "sacred tree" of ancient date. Here young and old are wont to assemble. Here, on Saturday afternoons in spring-time, gather the young girls to blend their tuneful voices in sacred song heralding the advent of Easter. Here used to meet the village council—which has in recent times, for reasons of practical convenience, removed to the public-house—the gromada, or hromada, summoned by means of a kokula or hejka, that is, a "crooked stick" or a hammer, sent round from house to house. Every householder, large or small, has a right to be present and to take his full part in the proceedings; for the Wends are no respecters of persons. In the centre sits the šolta, as president, supported by his "sidesmen," the starski. And there are discussed the affairs of the little community, heavily and solemnly at first, but with increasing animation as the pálenza, or schnaps, gets into people's heads. The most interesting by far of these periodical meetings is the gromada hoklapnica—the "gromada of brawls," that is—which is held in most villages on St. Thomas' Day, in some on Epiphany Day, to transact, with much pomp and circumstance, the business which has reference to the whole year. The annual accounts are there settled. New members are received into the commune, and if any have married, the Wendish marriage tax is levied upon them. If there are any paupers in the parish, they are at that meeting billeted in regular succession upon parishioners. Another important matter to settle is the institution of paid parish officers, none of whom are appointed for more than a year at a time. Watchman, field-guard, blacksmith, road-mender, &c., all are expected to attend, cap in hand, making their obeisance as before a Czar, thanking the gromada for past favours, which have secured them infinitesimal pay, and humbly supplicating for new, which are, as a rule, granted with a rather pompous and condescending grace.
The village homesteads line the common or street on either side, standing gable outwards, as every Wendish house ought to stand. From them radiate in long narrow strips the fields, as originally divided, when the settlers were still a semi-nomad race, when each member was scrupulously assigned his own share of loam, clay, high land, low land, peat, sand, meadow—not only in order that none might be better off than his neighbour, but also that the workers in the fields might at all times make sure of fellowship, to lighten their toil by chat and song, and by taking their meals in company. During the whole of their history the Wends have shown themselves devoted to agriculture. Their social system was based upon agriculture; agriculture occupied their thoughts. Their legends represent their ancient kings, and the saints of their hagiology, as engaged in agriculture. And their girls, thinking of marriage, may be heard to sing: