Reviewing them from the standpoint of their social or festival value, it is obvious that the marriage celebration easily takes first place, the betrothal festivities second, baptism and funeral third. There is the rather uncouth, perhaps, but none the less spontaneous gaiety of the friends of the bridegroom, not only on the eve of the wedding-day when they go to the bath, but also on the morning of the wedding-day when the unfortunate youth is assuredly cured of any addiction he might have to the use of perfumes. I should imagine that the music would begin to bore the young men by the time the barber arrives, since the musicians also accompany the rejoicing of the night before, and yet it may be said that there could be nothing more convenient or ingenious devised to carry over a lull in the merry-making, for after all, the young men could not well be singing, joking, laughing, and teasing all the time. In striking contrast is the melancholy rejoicing of the party of young women at the home of the bride. But where there is dancing and singing there can not well be weeping, although no doubt it is more natural for the bride to be thoughtful on her wedding-day, than for the bridegroom, for it is the former who leaves her home to spend the rest of her days in a very new, very strange, perhaps even unkindly world. There is still another reason for the melancholy, in that the girl must know she is bidding farewell forever to the delights and joys and freedom of childhood, for although to-day she may speak and sing and make merry, to-morrow morning she must be silent and prepared to pour water over the hands of her father- and mother-in-law. Henceforth it is for her to be submissive, obedient, docile, uncomplaining even at heart, for what use will it be to complain, and though her most cherished dreams may be of motherhood, does she not also have spirit, and why must it be broken? Is she then only a chattel to be sold into everlasting bondage? It is all too evident, even to the dullest of brides, that the happiness of childhood is forever past, and the brighter one can hardly fail to feel that she has been bartered for the bit of gold about her waist or neck.
There is then the very highest of social value to be attributed to both of these festivities, and largely because in each group of people, the young men on one side, the young women on the other, there is perfect community of feeling, mutual understanding, and freedom of thought and expression. In comparison with these gatherings, the mixed assembly at the house of the bridegroom after the marriage ceremony is of little importance. The succession of events covering a period of nearly thirty-six hours, of which only a few, and perhaps none at all, are spent in sleep by the members of the bridal party, must certainly begin to have its effect by the time the little baby doll is placed in the lap of the bride.
The betrothal party is always out for a good time, for they realize that the merry-making is to be an all-night affair. There is the procession with its candles lighting up the darkened streets, the music and singing filling all space, the humorous little artificialities in the house of the bride,—real enough, at least ceremoniously, from the standpoint of the family,—the syrup, the attempted stealing of utensils, the return procession, the singing, music, and dancing at the home of the young bridegroom-to-be, without stop until dawn. All of this makes a rather complete occasion, even for young people.
Baptism and funeral rites come nearest being pure ceremonies. But even the baptismal rite has its procession to and from the church participated in by all the friends and relatives of the family, and though the event is an occasion neither for rejoicing nor for sorrow, it is important enough, occurring as it does but once in the lifetime of each individual. There are, to be sure, the social calls that follow the ceremony. But the event can not be said to have any attraction for the young; and if this is true of baptism, it is still more true of funerals. Nevertheless there is the distinct psychological value of each, calling up as they do various associations, as the baptism of this one, or the death of another one, and thus keeping alive the deepest experiences of life. If they are crude and offensive to more delicate tastes, it must be remembered that a belief is represented in the concrete fashion essential to the simple mind, a mode of representation necessary to the best of intellects even though on another plane.
[1] Catholic World 11:301. Paul Terzian.
[2] According to Maschtotz the devil is abjured and the Trinity invoked at the gate of the church. In the course of the ceremony the priest unclothes the babe and asks the godfather, “What seeks the child?” The godfather answers, “Faith, Hope, Love, and Baptism, to be cleansed from his sins and to be freed from the devils.” The three immersions are symbolical of the three days of burial of Christ. (Maschtotz.)
[3] In the description of baptism as witnessed by Tavernier, red and white threads were laid about the neck of the child at this point in the ceremony. They represent the blood and body of Christ and are probably believed to keep away the evil eye. Beads and various other charm tokens are commonly used for this purpose. (Tavernier 1:500.)
[4] This is probably because evil spirits dwell in darkness, while the beneficent are light.
[5] The similarity to the old Hebrew custom may be noted.