Among the Wallachians there is a marriage rite, said to be of Latin origin, because there was a similar rite among the old Latins. The Wallachian bride is borne on horseback, with an accompanying procession, to the house of the bridegroom. “At the moment when the betrothed maiden dismounts from her steed, and is about to cross the threshold, they present to her butter, or sometimes honey, and with this she smears the door-posts.”[[77]]
An observer says of this rite: “For the same reason among the Latins, the word for wife, uxor, originally unxor, was derived from the verb ungere, ‘to anoint,’ because the maidens when they reached the threshold of their future husbands, were similarly accustomed to anoint the door-posts.” In support of this fanciful etymology, old-time commentators on Terence and Virgil are cited;[[78]] which shows, at least, that this ceremony at the threshold of the husband’s home has long been recognized as of vital importance in the marriage contract and relation.
It is customary, among the Greeks in Turkey, for the mother of the bridegroom, as he leaves his home to go for his bride on the morning of his wedding, to lay across his pathway a girdle, over which he steps, and to pour a libation of water before him.[[79]]
In the Morea, in the vicinity of Sparta, it is said that, when the bride is brought to her new home, the mother of the bridegroom “stands waiting at the door, holding a glass of honey and water in her hand. From this glass the bride must drink; ... while the lintel of the door is smeared with the remainder; ... in the meantime one of the company breaks a pomegranate on the threshold.”[[80]] In Rhodes, when the newly married couple enter the doorway of their new home, the husband “dips his finger in a cup of honey, and traces a cross over the door.... A pomegranate is placed on the threshold, which the young husband crushes with his foot as he enters, followed by his wife, over whom the wedding guests throw corn and cotton seeds and orange flower water.”[[81]]
On Skarpanto (Carpathos), an island lying between Rhodes and Crete, when the bridegroom reaches the door of the bride’s house “he is greeted by the mother of the bride, who touches the nape of his neck with a censer containing incense.... She further gives him a present called embatikon,–that is to say, ‘the gift of in-going,’–and then places on the threshold a rug or blanket folded, with a stick resting on one of the corners. The bridegroom advances his right foot, breaks the stick and passes in.”[[82]]
Among the Morlacchi, in Dalmatia, it is, or was, a custom for a bride to kneel and kiss the threshold of her husband’s home, before crossing it for the first time. Her mother-in-law, or some other near relative of her husband, at the same time presented her with a sieve full of different kinds of grain, nuts, and small fruits, which the bride scattered behind her back as she passed in.[[83]]
It is a custom in portions of Russia, when the bride is about to leave her father’s home to meet the bridegroom, for the friends of the bridegroom to appear at the door, and request that the bride be brought to them. “After their request has been many times repeated, the ‘princess’ [as the bride is called] appears, attended by her relatives and attendants, but stops short at the door. Again the bridegroom’s friends demand the bride, but are told first to ‘cleanse the threshold; then will the young princess cross the threshold.’” Thereupon gifts are made by the bridegroom’s friend, and the bride crosses the threshold to go to the bridegroom.[[84]]
Among the Mordvins (or, Mordevins), a Finnish people on the Volga, there are various customs in connection with marriage, tending to confirm the idea that the threshold is the household altar. In a ceremony of betrothal, with a conference over the terms of dowry, a prayer is offered to the “goddess of the homestead,” and the “goddess of the dwelling-house;” “the girl’s father then cuts off the corner of a loaf of bread with three slashes of a knife, salts it, and places it under the threshold, where the Penates are believed to frequent. This is called the ‘gods’ portion.’” Bread and salt are factors in a sacred covenant, and their proffer to the household gods, at the threshold altar, would seem to be an invitation to those gods to be a party to the new marriage covenant. Again, after the terms of betrothal are agreed on, there is the feast of “hand-striking,” or ratification of the betrothal. On that occasion also the “gods’ portion” is offered; and “a little brandy is spilt under the threshold. Bread and salt are once more placed under the threshold by the bride’s father, who carries it from the table to the household altar “on the point of the knife–under no circumstances in his hands.”[[85]]
A custom of strewing the threshold of the home of a new-married couple prevailed in Holland until recent times.[[86]] This was obviously a form of offering at the household altar.
On the evening before the marriage ceremony, in the rural districts and smaller towns of Northern Germany, the boys and girls, and others in the neighborhood, are accustomed to appear at the door of the bride’s house, and smash on the threshold earthen pots and jars, with loud cries of joy. “Sometimes, whole car-loads of broken pottery have to be removed from the door the next morning.” And when the young couple return to their home, after the ceremony at the church, poor boys and girls are accustomed to stretch a colored cord across the door of the house, to prevent a passage over the threshold, unless the bridegroom throws a handful of small coins among those who bar the way.[[87]]