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Wersching @ 2005-05-30T23: 50 : 00

are topic: wedding 06/09/2005

introduction to the subject: wedding rites of passage
The wedding:

The fact that practically the whole village population in the Wedding participate and included almost all the elements of village life in the structure of these rites of passage are, makes the marriage transition a particularly complicated and complex system. It is also complicated because the influence from the urban area has been added.

conditions of marriage:

2 categories: first

Marriage Age: girls were allowed to marry until 14, when 16 years was considered suitable. This has changed, the marriage age has risen sharply. According to the law are allowed to marry girls from 16, boys over 18 years. However, it has enforced the opinion that the young man at his best military service should meet before the marriage. More and more prevails in the villages of the opinion that boys and girls first learn a trade.
second Relationships: are not married may, if a.) exists between the two young people a biological relationship. By the legal and religious point of view, they may no relatives up to 4 Related to the People view, up to seventh, his degree Grades do not get married. B.) there is no spiritual kinship. The members of the foster family should not marry with those of the sponsored children family. According to tradition, were also allowed to sponsor the children who were baptized by the same sponsors do not marry, (is not so much upheld). The members of the umbilical Mosi-family were not allowed to marry those of the families nephew (little attention). If the young man or the girl from the mother of the other was purchased via the "ritual, were both children become spiritual brothers and sisters and therefore not allowed to marry. (This is still sensitive.) (S.270-1 "now on the window of Ionescu for repetition of the rite of the)
there prevails a strong exogamy, which could be met by the fact that you received with neighboring villages solid marriage relations, nor marriages between young people from different regions in Romania were tolerated, were not tolerated in the farming families Mixed marriages, that was when one of the spouses to another people, whether orthodox or not. (Was in the upper layers of the possible)

Before the wedding: 1

The advertising and the definition of dowry

wants to marry a young couple, it must obtain the consent of their parents, as the saying goes: One of the parents not blessed house, the good Lord never help.
Before the wedding takes advertising (petire) and the definition of dowry (zestre) instead. The advertisement must take place on a Thursday or a Sunday, which are considered the lucky days, the days of love.
The young man is accompanied by his parents (elder brother, Uncle) and his godfather (a member of the foster family when the godfather dead) to the parents of the woman who wants to marry. A member of the foster family is required. Course read together S.285-6

If parents and daughter are in agreement, then a meal is prepared and determined while the dowry and the wedding day. At this meeting will not attend the wedding couple. The dowry is fixed in writing and was a few days later legalized by the notary. Before the Second World War was still a zestre foaie us, set up an inventory of the marriage gift. This custom has disappeared, partly because the land was not private property (as Ionescu wrote her book) and for sale or inheritance laws Provide that a fee is payable to the state, which would be payable upon certification by the notary. In the 70 years contract with a business like the furniture shop was set up, whereby we paid off the furniture and TV in installments. Traditionally, the girls
received no land. Only if the family had no sons, was a girl country. As a consequence, brought a daughter a husband on the farm of her parents, the son was then ginerit = intermarried; such a man then received from his parents only livestock and equipment. This case is not the rule. In general, the girl married into the family of the boy and moved to the marriage if not straight into the house, then at least in the residential quarter of the Elete of the groom. The bridegroom received field, construction site, including cattle had a family several sons, the youngest remained at home and took over the duty to care for the parents if they could no longer work. After her death he inherited the house and related fields. Simeon Florea Marian
after the groom got a middle peasant family in the 19th Century by his father, land, cars, animals, house square piece of garden, from his mother's clothes and dresses with the marriage. The girl got livestock, household and kitchen items, carpets, bedding, clothes, furniture, money into the marriage.
When the man lost his wife's dowry, the family could sue him in court. Defrauded a woman lost her husband, their dowry, which the children remained when what was available.
If the two families after the negotiations do not reach agreement, can fill the father of the daughter Bocksbeutel again with brandy on the table in front of the sponsors, which all know that the conversation is over.
If agreed, the two parties, then begin a transition period lasting up to the ceremony, are in the young man as a bridegroom, the young woman as a bride. From now begin the preparations.

The Engagement: The engagement

(logodna) is something new (since 1 WK) and by 2-3 weeks after the advertisement. It serves the members of the groom and bride's family, her close friends to announce the promotion decision. In Oltenia was known only a solemn promise of marriage bond asezare (settlement, decision) called, which was completed simultaneously with the advertising. The word was, according to logodna of Ionescu not all informants known.
If the engagement is celebrated, they place on a Sunday, instead of 2-3 weeks of advertising. The groom comes with multiple blood relatives, godparents, friends, parents to the bride's house, where also relatives, friends, godparents, family of the girl mosi are gathered. The engagement has the character of a family party where the godfather of the groom is playing the lead role. When all the guests have gathered, is the godfather of the bride and groom prior to their engagement ring on (which the groom has bought) and gave a short speech. The fiancee gives her fiancé an embroidered handkerchief, then the inventory of the dowry is read. The following is a cooked meal of the bride, with the participation not the bride, but entertained the guests. The Godfather gives the couple money, depending on the village and the other guests. If it is financially feasible, a chapel dedicated to the groom, so that there is dancing after dinner. The engagement party lasts until the evening, not enter into the night. As the first is the godfather, who announced on leaving the company Trautag. It says loudly: We are supposed to sound on ... to the wedding to see again.

wedding:

wedding participants:

bride and groom:
take part in the wedding: Bride, Groom = mire, mireasa, spouses = miri (dak. origin)
Oltenia: ginere = son, groom

Both are from the other through the transition. They talk themselves too much, others speak for them.
During the wedding are the bride and groom recited texts ceremonial emperor and empress. They are also called sun and moon, it is replaced the wedding of a cosmic dimension. The wedding is in the cosmic union of the Romanian legend of the sun and the moon. -> Read again (at p.293 Ionescu: The sun was getting married, but in the whole world, he could not find a girl as beautiful as the moon, so did the sun the moon, the married sister, wanted by all means it. girls distract him from his desire, and most recently jumped into the sea to escape him. In some versions God transforms into a gold bar that catches a fisherman. When he peels, a shed jumps into the sky and turns into the moon . In other variants, God brings even the Virgin from the waves of the sea, they turned into the moon and it determines the earth forever illuminate during the night. But the sun must then go under if absorbed his beloved sister, never to make more.)
The perfect, perfect wedding is not possible, if this is a major law of humanity is not being respected. In the Romanian fairy tales, there is another mythical pair: Ileana Cosinzeana (luna) and Fat-Frumos (SOAR) (dt Prince Charming), the prince and princess, emperor, empress, so that their wedding at the end possible after they have been initiated by heavy samples, ie, have attained the necessary experience and mystical wisdom. A wedding between Soares and luna, if they are not siblings, and if the corresponding transition rites are performed properly, will constitute the most perfect union between the masculine and feminine principle.

-> The human wedding rites can be understood on a symbolic level as a sacred cosmic wedding.


sponsors:
wedding godparents are the Godparents must be married and be married in church say, they are not, must stand in a different pair from the Taufpatenfamilie. The sponsor must observe some taboos, pursuant to which also the wedding day: it must not be pregnant not given birth, not in the time of menstruation

Nabelmosi-clan of the bridegroom and the bride
must be present at the wedding. The mosi of the groom and the bride sit at the dinner after the ceremony the parents of the groom and the bride at the table next to the sponsor couple. Often the old woman who combs the bride and the dresses moasa that has brought the bride to the world or relatives.

parents:
socru, soacra, Socrier be from advertising to the first Sunday after the ceremony socru / soarca mare parents of the groom, socru / mica soacra the bride's parents called. For the wedding, they equip the children out of marriage goods, everything necessary for the wedding.

hand Schwager:
has important roles in organizing the celebration, is a young, unmarried men or young married man whose both parents must be alive and not divorced, so that danger and to avert bad luck for the couple. In West Oltenia and Muntenia he is so hand-law = cumnat de mina. In Vrancea his name but colace = one who carries the Hochzeitscolac. He speaks from the colocasii = wedding speeches.
During the wedding is the hand-law of the Ambassadors and representatives of the groom, master of ceremonies, who must know all the rules of tradition. During the wedding, he accompanied the bridegroom go anywhere and carry out various tasks on his behalf. As a sign of his dignity he wears a sash of silk and a hat with flowers and leaves. He chooses a few young, unmarried men who help him.
is the home of the bride also elected a hand-law, who belongs to her family and provide for the proper conduct of this taking place wedding phases.

wedding speech supports = colocas, colace:
From the groom must be pre-determined man, who is colocasie oratii = = recite wedding speeches. The ceremonial oratii are poems that are recited during nearly all major phases of the marriage rites of passage. A brief digression on the term Orati: Dan Simonescu Orati out the word in Romanian literary language to the Latin oratio back that would have taken over the Polish oracya, with the meaning of prose speeches that were held at various festive events at the royal or noble houses. The popular wedding speeches will come from these literary talk. In contrast, in Ionescu, that the word Orati in the vernacular and it is little used or used colacarii colocasie however. Both versions come from the word colac = ritual bread, from which also the noun Colac, colocas = the one of the free tight colocasii recited and the ritual with bread and recite the verb a = colocasi wedding speeches descended. From an anthropological point out to Ionescu, Romania, in that we know little practice, the farmers had acquired by aristocrats. And a third reason leads to Ionescu: the oratii would have been kept in the nobility of other parties and in prose; Cantemir writes exactly the opposite, namely that the wedding speeches in verse recited and shaped by the peasant wedding speeches strongly with their rich mythological and ritualistic thought content were. It is true that in the higher layers in Moldova dr Moldovan society in the 16th And 17 century, where a certain cultural influence of Poland, but the influence is limited to a few nobles, at the the University of Krakow have studied, and to the Principality of Moldavia, while the other Romanian countries used to have little contact with Poland. The peasant wedding speeches can be found but all Romanians, Ionescu therefore concludes that the wedding speeches are among the Romanians in any way connected to the various occasions in aristocratic courts outspoken speeches.
colace colocas Back to:, the hand-law and the colace, and may be the same person. Ionescu writes that in most villages, the task of colocas only the speaker. He can also be an older man. In every village there are some specialized speaker that the poems by heart know, they recite are beautiful and often during their recitation new metaphors. The colocas is determined by the bridegroom and part of the "imperial court". The more beautiful the colocas the colocasii recited, the groom must not be more proud. Also at times Ionescu nor were the poems of the peasant with a kind of "religion" is a member. were recited over a wedding on the beautiful seals, is spoken for a long time in the village.

fir carrier / Bradari:
The groom determined two boys, whose parents still live, who have then during the wedding, the wedding fir.

drake / Ratoi:
The bride selects their relationship two married women who look after the dowry they bring to the house of the groom and stand up there. In Nordoltenien they also receive the train of the groom at the gate of Brauthofs. In Südoltenien the word zaloaga = the Pledged (Zalog = deposit) is used and referred to an old woman watching the dowry.

Some of the bride's chosen people:
first a boy, living his parents yet and is pure (ie converted or no sexual life), which also can be both hand-law of the bride, and he plays an important role in the separation rites the bride
a girl, whose parents still live, the flour for the ritual bread riddled. In some villages it accompanied the boy in the execution of the separation rites.
bride sisters, the girls of the bride (with urban influence: domnisoare de onoare): Some girl from the relatives and friends that will always stay by her side. They form the imperial court. They accompany the bride to the groom's house. All others remain including the parents at home.

The two families are determined from their relationship a few older women who cook, led by the mothers. They accept only part of the wedding from the kitchen. A self-description as in Transylvania (socaita) they have not.

Each of the two fathers-ever define a cellar master. If you are older and trustworthy men who belong to the groom or bride clan. You get the cellar key of the house and are responsible for the drinks. Last

be obliged trumpet and horn players from the groom to go before the Bräutigamszug and announce important moments of the wedding by trumpet and horn signals.
Each of the two families ordered a band.

Total:
The wedding guests share one during the wedding in three groups:
the clan of the bridegroom and belonging to her friends and neighbors
the family of the bride and belonging to her friends and neighbors
the family and the friends of the couple's godfather.

Wedding Date:
, certain religious prohibitions and the specifics of the agricultural calendar are considered in the determination of the date. According to the Orthodox Church may no weddings during the Feast of the Assumption, Christmas and Osterfastens be held. Moreover, intensive agricultural work to prevent in the spring, summer. Usually they are therefore in the fall between 15 August and 15 Between November and Christmas and the beginning of the Osterfastens instead. If the families of the couple or the sponsor someone dies, to one year after the death of a relative first degree and at least 40 days to wait after the death of a not so close relatives. If, however, occurs in one of the families immediately prior to the wedding already prepared a death, they will be moving only a short period of mourning. However, such a marriage is not celebrated as intense as usual. In Oltenia, the time between the advertisement and the wedding will be very short: 4-6 weeks.

typology of weddings:
1) Big Wedding: 8 days (Saturday-Sunday)
2) Small Wedding: 3 days (Saturday-Monday)
3) wedding night: Sunday through Monday; for already married, then no + All rites of passage completed
difference between 1 and 2, only duration
between 1, 2 and 3 also other differences

Wedding: 3 main phases
1) phase before the ceremony: Separation rites: from advertising to the date of marriage, on Thursday or the Friday night from Saturday to Sunday, after the celebration of the stag nights
2) Sunday; center wedding on Sunday at noon, church sacrament corresponding to core moment; morning on Sunday many separation rites, after leaving the church integration rites, although separation phase not yet entirely complete
3) Monday at dawn Tuesday tomorrow (or on the evening of next Sunday), integration of the bride, new relations between the two families to strengthen

First phase:
invitation to the wedding: chemarea la Nunta
whole village is called Wedding Bitter on Saturday morning
preparation of the ritual bread: Bake the Hochzeitscolaci (large Hochzeitscolac in the house of the bride; Colac the pine tree in the house of the groom) on Friday before Trautag, ritual function and gifts from sponsors
preparation of food: on Friday is not a battle because of fasting, cleaning, baking, on Saturday slaughter and prepare the food
Saturday night for the fir: la brad (eve): separation of unmarried youth of the village in the house of the bride and groom. They dance to music. Meanwhile, the gifts for the sponsors will be presented to them at home. The bradari bring the fir tree in the courtyard of the sponsors. This is the symbolic sign that even in this house a wedding is celebrated. Then around the train back to the groom. When groom at home is also decorated a fir tree. The big wedding fir (about 2 m high) is cut from the fir beams in three spheres. A little around the top, middle, and a wider bottom and adorned last. To the fir a dance is danced, Hora Bradului.
is then a train young men to the wedding and two smaller pine fir, which brings the gifts of the bridegroom to the bride and her family. Arriving at the courtyard of the bride, they wait at the threshold. The father of the bride comes and welcomes the hand-law, the fir and the young men. Only then did they enter the yard and the hand-law a speech addressed to the gathering. After the speech the bride enters with her mother and the bridesmaids out of the house, his hand a speech addressed to her brother, the gifts of the bridegroom gives the bride and then danced with the pine tree in the yard. The messengers of the groom then return and is celebrated in both houses until midnight. For the bride it is the eve to the end. The groom is still shaved after midnight, so the groom passed by the boy.

On Trautag:

Trautag: early in the groom on Sunday Guests and musicians come in the yard and house tables are laid, pick up the godfather (Westoltenien: front window of the godfather song is played at dawn, only then can all enter into the house; Zorile la NAS) and bring the wedding godfather to the groom's house, then forms a large elevator, which moves to the home of the bride, in order for the ceremony to pick
in the house of the bride dressing of the bride, unmarried members of the bridal family, neighbors and friends are dancing and dancing in the courtyard to bride with bucket, then go the whole train accompanied by musicians to the third well in the east, all that will be met on the road to get liquor or wine from a bag Bock (lyrics S.329), the well filled up the bride to the bucket 3 times, until the water is pure and good (living water), back in the home of Bräutigamszug
is received, it held several wedding speeches. The moment of separation has come: the sponsor is in the house of the bride to the bridal bouquet, the bride cries, song "take your bride Goodbye" played (S.353)
follows Next, the pardon iertăciunea, kneel before the bride and groom Parents of the bride and ask them for directory for all the sins they have committed against parents (S.354-8)
then held the little feast in the home of the bride, guests bring gifts with and celebrate into the night, the parents of the bride and the bride remains in the family court and not accompanied the couple in the church and the parents of the groom. Bridal separates from the farm of her parents -> to train together with fir on top, go to church.
Now held a church wedding.
go after the church ceremony all the house of the groom. Arriving at the house of the groom takes the
take great delight. In the house of parents of the bride's hair is combed from the new sponsor and covered with a headscarf woman. For the bride to wife has become. (Coverage of the bride)

After Trautag:
The song of the dawn (Zorile) is at the door the wedding room at dawn after Trautag sung by musicians.
the morning (usually Monday morning) are the parents of the bride and all her guests to the groom's house and the two families celebrate on together.




place before the wedding, the advertising (petire) and the definition of dowry (zestre).
The young man is accompanied by his godfather to the parents of the woman who wants to marry. If parents and daughter are in agreement, then a meal is prepared and determined the dowry. At this meeting will not attend the wedding couple. The dowry is fixed in writing. The sons took land, cars, animals, house square piece of garden, laundry and clothes in with the marriage. The girl livestock, household and kitchen items, carpets, bedding, clothes, furniture, money into the marriage.
The Engagement (logodna) is new and is 2-3 weeks after the advertisement. In Oltenia was known only a solemn promise of marriage bond asezare (settlement, decision) called, which was completed simultaneously with the advertising.

wedding:

take part in the wedding: bride, groom, godparents (wedding godparents have to be married), the Nabelmosi-clan of the groom and the bride's parents-in-hand brother (a young unmarried man, who during the heyday of the Ambassadors of his groom) together with some young men to help the hand-law, colace or colocas = holding a man in the wedding speeches (oratii), two young men, who have the fir (bradari), hand-law for the woman, some girls at the bride's stay (domnisoare de onoare), old women who cook, butler, live music, wedding guests: family of the bride and groom, friends and neighbors, family and friends of the couple's godfather.
wedding can be held just outside of Lent. They usually find in the fall between 15 August and 15 Between November and Christmas and the beginning of the Osterfastens instead.

typology of weddings:
1) Great Wedding: 8 days (Saturday-Sunday)
2) Small Wedding: 3 days (Saturday-Monday)
3) night wedding: Sunday to Monday, when already married, then not all the rites of passage completed
between 1 and 2, only duration between different
1, 2 and 3 also other differences

Wedding: 3 main phases
first) phase of the wedding: Separation rites: from advertising to the date of marriage, on Thursday or the Friday night from Saturday on Sunday, after the celebration of the stag nights
2) Sunday; center wedding on Sunday at noon, church sacrament corresponding to core moment, on Sunday morning, many rites of separation, after leaving the Church Integration rites, although separation phase not yet entirely complete
3) Mondays at dawn until Tuesday morning (or evening of the next Sunday), integration of the bride, new relations between the two families to strengthen

First phase:
invitation to the wedding: chemarea la Nunta
whole village is called Wedding Bitter on Saturday morning
preparation of the ritual bread: Bake the Hochzeitscolaci (large Hochzeitscolac in the house of the bride; Colac the pine tree in the house of the groom) on Friday before Trautag, ritual function and gifts from sponsors
Preparation of food: no battles on Friday as fasting cleaning, baking, and battles on Saturday Preparing the food for Saturday evening
fir: la brad (eve): separation of unmarried youth of the village in the house of the bride and groom. They dance to music. Meanwhile, the gifts for the sponsors will be presented to them at home. The bradari bring the fir in the yard of the sponsors. This is the symbolic sign that even in this house a wedding is celebrated. Then around the train back to the groom. When groom at home is also decorated a fir tree. The big wedding fir (about 2 m high) is cut from the fir beams in three spheres. A little around the top, middle, and a wider bottom and adorned last. To the fir is a dance dance, Hora Bradului.
is then a train young men to the wedding and two smaller pine fir, which brings the gifts of the bridegroom to the bride and her family. Arriving at the courtyard of the bride, they wait at the threshold. The father of the bride comes and welcomes the hand-law, the fir and the young men. Only then did they enter the yard and the hand-law a speech addressed to the gathering. After the speech the bride enters with her mother and the bridesmaids out of the house, his hand a speech addressed to her brother, the gifts of the bridegroom gives the bride and then danced with the pine tree in the yard. The messengers of the groom then return and is celebrated in both houses until midnight. For the bride it is the eve to the end. The groom is still shaved after midnight, so the groom passed by the boy.

On Trautag:

Trautag: early in the groom on Sunday are guests and musicians, in the yard and house tables are laid, pick up the godfather (Westoltenien: front window of the godfather song is played at dawn, only after all allowed in the house occur; Zorile la NAS) and bring the wedding godfather to the groom's house, then buy a large elevator that runs to the house of the bride, in order for the ceremony to pick
in the house of the bride dressing of the bride, unmarried members of the bride's family, Neighbors and friends are round and dance in the courtyard to bride with bucket, then go the whole train accompanied by musicians to the third well in the east, all that will be met on the road to get liquor or wine from a buck bag (lyrics S.329 ) at the well pours the bride to 3 times the bucket, until the water is pure and good (living water), back in the home of Bräutigamszug
is received, it held several wedding speeches. The moment of separation has come: the sponsor is in the house of the bride to the bridal bouquet, the bride cries, song "take your bride Goodbye" played (S.353)
follows Next, the pardon iertăciunea; Bride and groom kneel before the bride's parents and ask them to directories for all the sins they have committed against parents (S.354-8)
then takes the small feast held in the home of the bride, guests bring gifts, and also to celebrate in the night, the parents of the bride and the bride remains in the family court and not accompanied the couple in the church and the parents of the groom. Bridal separates from the farm of her parents -> to train together with fir on top, go to church.
Now held a church wedding.
go after the church ceremony all the house of the groom. Arriving at the house of the groom held the great feast. In the house of his parents is the hair of the bride of the Godmother and combed again covered with a headscarf woman. For the bride to wife has become. (Coverage of the bride)

After Trautag:
The song of the dawn (Zorile) is sung at the door of the bridal room at dawn after Trautag of musicians.
the morning (usually Monday morning) are the parents of the bride and all her guests to the groom's house and the two families celebrate on together.


1.e. The great feast at the home of the groom

After the dance of the bride was dancing set, all the guests at the table. The Godfather place sitting on the seat of honor next to these, the Mosi-pair the groom family and other Dorfhonoratioren if invited. All the couples sit side by side, only the unmarried young men and women sit at a separate table. The bridal couple, the parents-in-hand in-law and his assistants, the butler, the cooks use the others. During the meal, the musicians play funny songs. Before or after the meal, guests sit at the table, come the women who have guarded the dowry of the bride in a horse cart or truck with the dowry. Everyone gathers around the car and especially the young men trying to steal something to annoy the women. The dowry is brought into a room and the woman s watch over the door.
Before the roast on the table comes, there will be a major ceremony: the delivery of gifts.
A sort of procession approaches the sponsors. First, the hand-law, then the bride and groom, followed by the musicians who play the "song of the Godfather films. The text congratulated the sponsors for the beautiful bride and groom, he's married, and then he will be asked to open his wallet to give the bride and groom a generous gift for the opening of her new family. After the song was sung, is on the sponsor and submit to the hand-law carried by the tray upon which may be bread, a fried turkey or a suckling pig, through his gift of money, which he says: From me less of God more! The bridal couple will live long and happy! The hand-law says the amount that has given the inspiration, which all "Long live the Godfather couple!" Call. Then kiss the bride and groom the Godfather and Godmother to shake hands with them and their gifts: a shirt for the sponsor or a sleep suit and a towel, and the godmother a blouse or a dress, 2 pillows and a hand or head scarf.
Then the whole procession moves on, the hand stops his brother before each tray, the musicians sing a few verses of irony about the person and bad character traits (eg, greed), but the person should not get angry. The host sets the cash gift on the tray, congratulated the bride and groom and says the traditional formula: less of me, of God more! The hand-law proclaimed aloud the sum and all call out "Let him live!" The couple thanked at all, and kisses the hand of the elderly.
Only the married guests and while the husbands (and widowers) to give money as a gift. The sum is greater if the person has come with several relatives. A woman is only money if absent for some reason her husband is. According to Ionescu but give the unmarried young men or widowed women and girls no money as a gift.
In urban influence are given more and more household items. These gifts are been the morning of the wedding day to the parents of the bridegroom and are then also announced. After the gifts have been collected, it turn the roast on the table and the feast continues. Hand-law, bridal couple and godfather to go together to the house and count the money. The hand-law then communicates with all that money was collected, and thanks again on behalf of the couple. After the gifts were collected, can also begin the dance. The table should never be left empty, there must always be on something to eat and to drink as wine, fruit, cake. In the evening, brought back from new food on the table and starts over.

1.f. The coverage of the bride go

Over dinner in the evening Godmother of the bride in the room would be where the young couple. The sponsor is the bride on a chair and takes off her veil, the gold threads and the bridal crown. Then it meshes with the bride and a woman makes her hairstyle. The girls hairstyle is a single braid. This resolves the godmother, combs his hair and makes her the woman, ie, two braids, which are then tied in a braided knot. Then the bride is covered by the sponsor, ie it covers her head with a woman's headscarf. (Even if the bride has short hair, this ceremony is performed). During the ceremony, the musicians play the song "Silence, bride, weep no more":

-> Text Ionescu p. 379

After the completion of this integration rite, which includes a separation rite, go back to the bride and the other to the guests. Everyone dances and eats until the pair of the patent 'departure marks "there. If you want, just stay and party all night, but have the godfather and his family later than go home before midnight. It is accompanied by the bride and groom, the hand-law, the musicians and other young people home. Then turn them back. The mother accompanied the pair to his room, where she has made some preparations beforehand to ensure fertility and happiness of the new marriage with magic acts. These magical Attempts to influence the future are different from village to village. You put such a yoke under the bed so that the pair remains bound. Or one on the table a tray to which you a bowl of wheat and maize with an egg, wine, and the rest of the wedding presents colac.

the House of the parents of the bride's hair is combed from the new sponsor and covered with a headscarf woman. For the bride to wife has become. (Coverage of the bride)


second After Trautag:

The celebrations and rites after Trautag to consolidate the new bond. The Wedding transition was completed with the wedding night, but the integration of the couple must still be completed and the new relations between the clans to be consolidated.


2.1. The song of the dawn (Zorile)

The song of the dawn (Zorile) is a ceremonial song. The Zorile be viewed as three mythical creatures, the sisters of soare. (It is also in the death rites of passage is sung. In Oltenia only Nordmehedinti and Nordgorj.) It is sung at the door of the bridal room at dawn after Trautag of musicians.

-> S.381-2 together read

Ends the song must immediately open the door of the groom. If he does not, and still sleeps, one is making fun of him and he has to pay the musicians a roast goose as a punishment. If the groom opens the door to go his mother and sometimes the sponsor or another woman from the tribe in the room to check the "honor of the bride." The review will take place only rarely. Previously they lacked before. In almost all cases, everything was in order and found the women were very happy from the room into the courtyard, where they danced with the bride's nightie. Then you could put the gate of the court a table, on it a bucket of red wine or liquor and the whole morning to come and the good of every bride to drink.
In Oltenian level you went to the house of bride's parents, where they, especially the mother of the bride, were praised for the education of the bride. Although today is no longer or only rarely entered into the wedding room, the other customs are followed. If the bride was not a virgin before, she was in a difficult position. It was sometimes returned to her parents and her name was forever linked with infamy. Very often, the groom tried to knock out a bigger dowry. In the areas where the song is not sung at dawn, is also not a publication of the result instead of the wedding night. The bride and groom walk alone in her room, even try to leave no score, it noted. If a Guest but she does leave the party, he says nothing.

-> regional difference in Oltenia (level - not level) S.383 quote from an informant


2.2. The completion of the family and social integration of the couple

Usually on Monday evening, but today more and more to come on Sunday evening, the parents of the bride and all her guests to the groom's house and the two families celebrate on together. The war is now forgotten and the two families now form one family. As part of the big wedding was formerly celebrated throughout the week always in another house of the groom, the bride, the godfather. Next Sunday But the two sets of parents, met the Godfather with his wife and the couple without young people. There was a lunch at one of the three houses, that was purely informal and locked the whole marriage rites of passage. Ionescu also times of this conclusion was also eating at the 3-day type of wedding on Sunday after the ceremony.


third Marriage rites of passage for special cases: first

If that were with the bride and groom (or only one of them) married before.
second If one of the two engaged couples in a distant village or town has in his home and his family.
third If the bride and groom before marriage in the village known relationships with each other have had, especially if the wedding during the pregnancy of the bride or even after a child was already born, takes place.
4th If one of the two engaged couples is not Romanian.

All these cases are exceptions made and why certain changes in internal structure of the system of rites of passage.

Ad 1) If one or both spouses were already married, it means that they have already been initiated and have made the transition already high time that they are already in heaven as a married man.
divorcee in the village as people are widowed. The Orthodox Church, she does but only for a second time, when the priest for the person has previously read a special Mass and Absolution is because they have committed a sin by the divorce. (This is handled less and less severe)
When engaged couples in the form of widow by death or divorce, the second marriage is no longer celebrated in style. Especially when they no longer young, they celebrate the wedding night. It invites a few guests who come only on Sunday morning to escort the bride and groom to the church clock at 12. Then there will be a lunch to celebrate until the evening and by Monday morning.
If both spouses were previously married before, you will decorate fir no more. It takes only the fertility rites emphasizing: the bride fetches water from the well, she bakes a wedding colac. If
but especially the bride was not previously married, must be performed all the rites that bring their separation from their parents, their initiation and their integration into the groom family to express. The fir tree is decorated in such a case to the sky for his testimony, that she was married on Earth. It celebrates a normal three-day wedding.

Ad 2) If the couple only have come from neighboring villages, one finds that already described rite held at the village border, not at the gate of the bride. The wedding (alai) is shut off the passage and only one payment from the sponsors they can get through. However, if the home villages of the couple are far apart, they usually celebrate only the house of one of the two sets of parents. In such a case the Rites, the far-off parents do not take affect. Only parents, siblings and godparents are from the family, which is far away.

Ad 3) Previously, couples who already had intimate relations with each other before the wedding, very rare, but public opinion has condemned it. Such marriages were celebrated only in the narrow circle of the family. Although it has decorated the fir, and especially at the eve of the bride was held only a very small scale. The text of the pardon, but was more detailed than usual. Very often, the bride at the wedding was no longer dressed as a bride, because it was no longer a virgin. And even if she wore a formal gown, she was allowed to wear a bridal wreath, under any circumstances, because she was no longer pure.

Ad 4) The marriage of Romanians with people of other nations is seen negatively. A quote illustrates this:

è S.386 read together

Furthermore Ionescu describes a case between a Serb and a Romanian. Both parents were reluctant to this wedding and only after the couple had received a child, the parents have to forgive the pair (the grandson) and agreed to the wedding.

first First phase: before Trautag
second Saturday evening to fir: la brad (eve)


first Supplement for the last time: First phase: before Trautag:

invitation to the wedding: chemarea la Nunta

-> read as a supplement at Marian chapter chemarea "p.199-204, regional disparities within Romania, important ritual formulas

second Saturday evening to fir: la brad (eve) or Saturday night at the groom or bride

goal: separating unmarried youth of the village in the house of the bride and groom. It also celebrates the House of godparents.
schedule: On Saturday afternoon, come the musicians, each a chapel in each of the two Families. You will receive a lunch and then they start to play.
be when the bride's house all the gifts that prepares the bride to the groom and his family must be the sponsor and others and the Myrthensträuße for guests the next day, then with every guest on the chest; earlier also received the guests a handkerchief that had made the bride. The girls sew the bride's veil to the crown. Today's wedding dress, bridal wreath of wax flowers and white veil is purchased in the city. Previously the bride wore a veil, but the bridal bouquet with silk ribbons that fell down the back. During the bridal wreath was woven, the musicians played the song "take your bride farewell.
The groom gathered while girls and boys. After 6 clock were the gifts, ie foods, such as 5 liters of liquor, 10 liters of wine, a goose or a turkey, 5, 7 or 9 Colaci (well, an odd number), sugar and honey, from hand-law to sponsor a flower and pine branches decorated basket brought. The hand-law are also Bradari = fir carrier. In some villages, also goes with the groom, but mostly he stays with the guests at home. The delegation also includes the colocas, the wedding speech, then the follow-playing musicians. Arriving at the sponsors, they find even a small Society. The Godfather with his relatives and friends they expect. The delegation welcomed the sponsors and the other, and wedding speech then recites the "wedding speech for the Godfather" (Colocasia nasului). The speaker said that they had been sent by their Emperor to thank the venerable godfather because he wants to trust him with the beautiful and proud empress. As a token of his gratitude, the Emperor has also sent gifts. He would like the Godfather and his court, all to eat healthy and happy. The Godfather thanks and invites all to drink a glass of wine on the welfare of the couple. It remains a half-hour, eats, drinks, and the fir tie key brought the firs on both sides of the door of the Court's godfather. It is the symbolic sign that even in this House wedding is celebrated.
then returns the train to the groom. Click to decorate the fir tree, which is the main symbol of the wedding.

few words on the wedding fir:

The word is brad Dacian origin.
The wedding fir is about 2 m high and it is to have four smaller 1-1.5 m high pines. They are taken from the fir beams from the forest on Saturday morning. The big fir tree must be very beautiful, round, with Patru Corle de Coroana, indicating that the four major branches in a horizontal section of the four cardinal points. At the same time form the vertical through the midpoint of Strain bound four branches of the cross symbol. The pine shall be grown geometrically in space and form a cone, whose roots in the earth and whose top is in heaven. It follows the fir a clear picture of the cosmic tree and by extension, the cosmic mountain, which continue to the old myths, the connection between heaven and earth.

The ritual of decorating fir:

is in the middle of the court, the mother of the groom at a round table with three legs. On the table is a table cloth and placed on a round colac. The mother sprinkled some salt on the Colac Colac and in the middle of a lighted candle is placed. During these preparations, all those present to remain calm. The Groom then provides all liquor and immediately begin the great fir fir carrier to cut so that form three spheres. A smaller around the top, middle, and a wider bottom. In the fir reflects the cosmogony. The fir is the sky pillar, the caduceus, while the three spheres representing the three spheres that must be addressed by the consecrated people to the sky to reach the transcendent. The pine is then decorated with colorful paper strips and placed on the table instead of the candle. All unmarried people are now the hora around = tire, dance round dance and the hora Bradului the fir.

è song hear from cassette: 1 Nunta de la Cântări şi pe Vlaşca Teleorman: Cântecul Bradului (5:03) Hora Bradului (1:22)
second Glasuri Ţărăneşti: Cintec ceremonial de la Nunta împodobirea Bradului (5:03)
third Petrecere lăurtari cu (II): Cintec ritual de Nunta: Bradului Hora (1:11)


Other variant:
form in the courtyard of the groom all unmarried present a large circle, as if they want to dance a dance, but they dance not, but remain motionless. You stick to your hands and only one place remains open circle. A girl, whose parents still live, brings a round table and puts it into the middle of the circle. On the table, it represents a clay bowl with wine, in which there is a (gold, silver) coin. Then she climbs on the table. At this moment one of the two pine carrier, which is pure, whose parents still live and are not divorced, in with the pine in the circle. As soon as he crosses the circle formed by the border, the dance is concluded. The musicians play the hora Bradului, but may not move or talk to. The other silent outside the circle. The silence symbolizes the beginning of time when there was no movement in space was, except a kind of perpetual vibration, which here symbolizes the music. Only the young, pure boy goes with solemn, even steps through this ritual again created Urraum. He goes well into the middle where the girl is waiting at the top of the table on him. He is just her stand out, then he begins to pine for the round table to go around. In the time when the boy around the table, which now represents a center of the world, moving around, the girls decorated the fir with two yarns, a red (male) and white (female). Up to the top it binds with a marama (from untwisted silk), two apples (or corn stalks) and the small colac from the mother of the groom. Then the girls decorated the fir with some paper tape and gold threads. All this must happen very quickly, as the fir carrier is only three times around the table. If he comes to the original point on, the girl rises from the table and the musicians begin to play Bradului hora. The young men move clockwise circle around the center. The scene in the middle remains motionless. Beside the table stands the fir, which is right held by the boy and left of the girl. When the cycle ends the third time dancing around the fir tree, the ritual is complete. The fir is playing in the following rites play an important role and is always present. It is always carried forward to the elevator and taken to church, or at least before the church. This reveals that the sky through the mediation of the fir tree as a symbol of the axis mundi, the earthly wedding was announced and that was a cosmogonic myth that marriage of people to a cosmic wedding by the repetition of dance, music and gestures.

Next, a group of young men that the fir trees and the gifts of the bridegroom to the bride and her family to bring. The groom is not accompanied the train. The train preceded the fir carrier; with a large fir tree, another with the two small fir trees, which are then sent to the gate or on the roof top of the bride's parents' house bound. Behind the pines go hand-law and the speakers, the gifts . Who Then the other boys, and finally the musicians. Up to 2 WK rode the young men on horses and had guns with him, from which they fired to announce their arrival and to prove their bravery. (See homepage picture). When the young men arrive at the bride, the gates are wide open, but participants do not exceed the threshold, but remain at the gates are. The father of the bride steps out to the guests, but he remains on the inner side of the gates are. Behind him, several young men of his clan. The father is the hand-in-law and the fir accepted with the following words: Be welcome! You have well thought out, settle up with us! And most of the fir I prostrate myself and wish you good health, as well as the person who sent you here. Amen! (-> To read in Romanian)
Then enter the heroes of the emperor in the court and go to the front door. Now comes the question colocasia Bradului = fir, fir = vorbele Bradului words, which is a proclamation of the bridegroom to the bride. Read

è text together now in German and Romanian Ionescu p.319

the bride will appear on the prispa = porch, verandah, is it accompanied by her mother and bridesmaids. The speaker addressed to them:

è text read together in Ionescu p.319-321 German and Romanian

Now approaching the bride and integrates beautifully embroidered towel or her braciri = Bauer belt on the lower part of the tribe. Then, the fir is danced by the spruce carrier in the middle of the dance. In the eastern and western border regions of Oltenia, the fir tied to a pole and this is then plugged into the eastern corner of the farm into the ground. The next day, when the groom comes to fetch the bride, he must climb or one of his friends at the bar and bring down the fir. Was not the fir untied the top, then is there a colac or a corn stalk. Another variant provides that the fir is brought to the dance back to the house of the groom. On the bride's house the two smaller pines are tied to the gate.
passes after the dance of the bride's brother-fir hand the gifts of the groom: a wedding dress, veil and crown, shirt or blouse and parents get towels, siblings get a naframa (larger head or embroidered handkerchief). The gifts are given with a certain ceremony, sometimes a speech to do so. The bride is thanks to the neck of the brother-in-hand, the fir beams and the wedding speech ever an embroidered towel holder made of silk, then hand it gives the brother-her gift for the groom (shirt). Finally, all are treated to wine. The messengers remain about half an hour and return then returned to the groom.

on the western border to the Banat Oltenia is the rite of marriage fir nearly gone, replaced by the wedding flag was, which is probably due to influence of the Banat Swabians or patriotism (?). The fir beams are thus replaced by standard-bearers. Used to be red, yellow and blue silk ribbons, bells, gold thread, and sometimes flowers and leaves. The flag is but like the pine on Saturday evening ritually decorated, dancing in the middle of the dance brought into the church and also symbolizes the cosmic tree (pole, column, bar), during the time of the sacred rites of passage, the Connection with the sky and with what happened earlier, resumes. After

are the messengers of the groom returned from the bride, celebrated on in both houses. It eats, drinks, dances until shortly before midnight. At the eve of the bride then ends. At the groom nor is there an important rite of separation: the barbers. Just after midnight to set up a chair in the middle of the room. The groom is shaved on the chair and the hand-law. All guests were raised around them, the musicians play and sing a special song.

-> read text together in German and Romanian (p.323-324)
- listen to 'Song of tape: La Fanfare de Zece Prajini (4:27)

After barbers embraced the groom all unmarried men who took part.

derogation from this description of this rite Barbierens take place on Sunday morning. Then there is the dressing of the groom, and in turn is a song sung. Above, the groom hugging after the song all the boys.

-> text on p. 324-325

changes:
The Stag becomes Ionescu times usually held in the home culture, so that both the friends of the groom and the bride present. The Stag is then a kind of ball with modern music, not folk dances. It will be integrated in this new way to decorate the fir tree, the ceremony of gifts and the barbers of the groom. The bride adorns this the fir in the middle of the ballroom, after which the dance is danced. Even the barbers found in the middle of the room instead of just before midnight.
is different in these cases that the bride and groom will meet this evening in addition to the fir, which was strictly forbidden according to tradition. Furthermore, the fir tree is now decorated by the bride and not a girl who belongs to the bridegroom family. Please do

is that through the implementation of this rite in a different place and not in the homes of the couple, they are no longer symbolic before Trautag exempt from the profane world and are intended for religious centers for the conduct of the wedding.



Content:

first The Trautag
1.a. When groom
1.b. When the bride
1.c. Receiving the groom to the bride train
1.d. The placement of the bridal wreath


On Trautag:

1.a. When Groom: The groom
come on Sunday morning, guests and musicians together in the yard and the yard and the house tables are laid, the groom gets dressed and hand his brother the groom put flower on the chest.
The groom, hand-law, the musicians and some young men then go early in the morning at 9 clock pick up the spade. (In Westoltenien the musicians play in front of the window of the sponsors of the song "Dawn at the godfather" (Zorile la nas), and only then can all enter into the house). The house will have the Godfather, his family, his guests (neighbors and friends) gathered. After a few festive greetings go, the two groups of guests, the groom and the godparents, the parents of the groom. Here, the godfather is received with great honor, we offer everyone a glass of brandy or wine, sometimes something to eat. The musicians skewer, but it will not dance. Then buy a large elevator that runs to the house of the bride to the ceremony to collect them.

1.b. For the bride:
Sunday come early first women and girls, and later young men to the bride. Before the Bräutigamszug important matters, are two important rites of separation of the bride from her family and carried on their boys 'and girls' group. 1. The dressing of the bride; 2 Bringing the water first
Dressing the Bride: The bride is
of an old woman belonging to her clan, dressed to the bride and engages them in the presence of other women and girls. The old woman can also be Nabelschnurmoasa or someone from the Moasa clan. During the ceremony, the musicians play in the next room, "Take your bride Goodbye" and the bride weep. This is attracted to the bride's wedding dress, only the wedding crown and the veil be drawn up by the sponsor later.
second Bringing the water:
This rite was performed at every wedding, which was present Ionescu, because he is bound by Ionescu a separation rite fertilization with rich symbols.
After the bride was dressed and their unmarried relatives and friends have gathered, all form a big dance in the courtyard and dance. In the middle of the dance is the bride with a boy, whose parents still live and out of no sexual life, and with the girl who has Duch sifted flour and decorate a new bucket of flowers, pine branches and a basil herb cuffs. They then cover the pot with a new cloth and put the loop through a yoke. When everything is ready, they go to fetch water. At the top of the train go bride with a buck bag with liquor or wine, and the boy. The bride left the boy with the yoke and it bears right. In addition to the bride's the girl who will wear the way back the yoke instead of the bride, while they will offer the people to drink. Behind these three people, all unmarried members of the bridal family, neighbors, friends and musicians. The train goes from the house to the east to the third well, which are often determined by the roadside for the souls of the dead, and of Priests were ordained by a special rite. Heading the musicians play a song that particularly emphasizes the meaning of fertility rite.
è lyrics S.329

When the train arrives at the well, the bride gets to the boy, the water from the well, pour it into the bucket, which is out of the ground, but the bride filled the bucket with the right foot . The spilling is repeated again. Only the third bucket contains good pure water. The overturning and spilling is a magical-ritual gesture, which occurs often at weddings, death rites of passage and in fairy tales. Ionescu sees in the ritual knocking over a separation from the past and a fresh start. The transition is represented symbolically by the sudden overturning. Water is a fecundity / fertility-use substance. The three-time spilling can also be read as a magic act by which one gets the magic water. This overturned the water, a small stream that Izvorul de apa = water source is cited, which means no secular source, but a sacred, from which flows the living water = apa vie.
After the bucket was filled three times to take the bride and boy, each with the right hand, the basil cuffs, dip it into the water and spray it in all directions, first east, then west, south and north. During this cosmic sign through which scattered the bride living water everywhere ritually touched the girls try to be by the water droplets as they are to marry soon. Meanwhile, the next song is played by the musicians. Jump
her maiden and run in order to quickly get a large drop from the holy water so that it also makes wedding, a large and beautiful wedding, as a noble Empress!
form then all the young girls and men dancing in a ring in the middle of the road and around the bride and the young, who also dance around the bucket in their midst. After the dance, the handle of the water bucket again inserted through the yoke and the girl and carried the boy home. The bride offers go to all that she meets, liquor or wine from the box bag. People congratulate her. On the way, the train stops at the two wells, where water is not the group made there and dancing in a ring as above. Back home, the bride's father offers to all liquor or wine, sometimes for dinner. The bucket with the living water is placed in the corner until the bridegroom comes.
1.c. The reception of the groom, train the parents of the bride:

The departure of Bräutigamszug is announced in some villages by a fanfare of trumpets or horn signals. These go by train ahead about 200 meters. The train consists of the following persons:
First the wedding fir, pine beside the second carrier, which carries the wedding candles. This wedding candles are two thick, about 1 m long white candles that are below their peaks decorated with flowers, leaves and silk ribbons. During the wedding ceremony, then the candles on the right and left of the bride and groom from his godfather and godmother kept.
Behind them is the godfather of the groom with his right hand, and the godmother to his left. Then come the hand-law, the speaker and then the other guests and musicians. Until the Second World War were the men on horses with guns, from which they fired, and the women in carriages, the horses and carriages with flowers and leaves were decorated. Here rode the

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wedding rites of passage, part 2

end of the text from above:

Here, the groom rode on the right and left of the godfathers of hand-law in front of the train and the godmother in the first car. Today, you hire buses or cars, if the bride and groom from different, but not too far distant villages come. They are also decorated, but the required composition is not strictly adhered to.
The hand-law and the other young men who stand bag with him and give all people who meet the train to drink. When the horn players arrive at the bride house, they found the gate closed, so that they announce by horn signals the arrival of the groom, but the doors remain closed, and it is all still in the house. Only the bride goes to the window and looks out carefully, without it being seen from outside. She sees through the engagement ring (North and Nordwestoltenien) or by the Wedding colac in the direction from which the wedding is expected. It is believed that as the groom see the bride is first, happy or sad, funny, quiet or excited, beautiful or ugly, etc., he will be the whole of life.
Then, when the groom arrives, the house still seems as if it was uninhabited. The boys make noise when Bräutigamszug and start knocking on the doors. They make jokes and laugh out loud. In Courtyard of the bride take the boy sticks, pitchforks and axes and with these weapons in their hands, they go outside the locked gate, and it starts war dialogue across the gate. This battle scene between the two families is one of the highlights in the wedding rites of passage. Pop and Ruxandoiu substituted by talk of a strange game dramatic conflict. Ionescu holds this view is wrong. She sees a deeper meaning. After the soldiers have fought long enough to war with words, asked the father of the bride, what they had to seek out actually.

è exchange of words, read in conjunction S.334-5

In some areas no Speeches in the closed gates of the house kept the bride and played no war scenes, but it follows: after the hand-law of the groom has struck three times at the closed door of the bridal court, the doors are opened a little and two women who belong to the bride family and the drakes ", shall be emerge. Before the train enters the godmother of the groom and says to the two women (which, as Ionescu has observed, must necessarily be attracted in national costume):
We come with the bow and soare us from the luna! The two women answer
:
We are bowing to the luna us from the soare!
This dialogue is repeated three times, then the two women go back into the yard. Immediately thereafter, open the gates and the groom guests connect in with great music and merriment.
now occurs before the speaker, and begins the great wedding speech = colocasia cea mare recite. First he says to the father of the bride, who has rallied several men of his clan around and in front of the house.

è are read together p.336-342

The speaker at the end the father of the bride's block bags, drink this and returns the box bag. The speaker also drink a sip. The father also claims further that could not be found in his yard such Empress Bride. You bring the groom first a 7-8-year-old girl and the father says that this was the only girl in his court. The young soldiers of the groom are angry and are threatening again with the war. Then an ugly, poorly dressed old woman is brought that was dirty with flour and ash. The father asks, not whether this is the desired bride. Only after the groom and his men begin to search for the bride everywhere, and you get the real bride.
In some regions of Oltenia has to cope with the groom or one of its soldiers a ritual ascent, before the bride comes out. In Ostoltenien the ascent carried out on the high bar, at the head on Saturday evening, the fir was bound.
Westoltenien In some unmarried men who belong to the bride family, on Saturday brought a 10-20 m high, straight rod out of the forest, the branches and greased with tallow. The rod is placed in a hole outside the gate to the courtyard of the bride or in the yard, making firm. At the top of the rod, a handkerchief with money, a bottle of wine or a corn stalk is attached. On Sunday, when the Bräutigamszug comes, they are closed the gate and guarding the young bride of the family with axes, sticks and axes armed receipt. After being let into the yard, they say wedding speeches and demand that they be issued to the bride. Then repeat the above Described. First of them is a young girl brought, then an old woman and the boys because of the bridegroom continue to make noise, says the boy, who went with the bride before fetch water so that the bride was at the top of the bar and that only when a it creates them, the top down to get into his handkerchief hidden money, the bride will get. Forces the groom or one of the boys to climb up, and everyone laughs. In the end, even if no one manages to climb up, the bride is brought. But this is a disgrace to the family of the groom and the groom. But whoever created that will be praised, honored and receive at the wedding place of honor next to the Sponsors and an embroidered towel as a gift.
When the bride finally comes out of hiding, she accompanied the boy with whom she had brought water. They carry the bucket and sprinkle all, especially the groom, with the Basilienkrautbund with the fertile water after they have blown up in all four directions. Immediately afterwards, the musicians start playing and the guests begin to dance in a big dance together.
Ionescu interpreted these rites as follows: she sees these rites samples of the groom or his representative must solve for him, thereby to show his ability, his intelligence and courage. So it is for the groom the proof that he is able to perform the marriage the transition to a higher stage of life. These tests are initiation rites for the groom, culminating with the ritual ascent to the sky, symbolizing the transcendent. The same is also found in fairy tales: Lazar Saineanu speaks of fairy tales in a particular subject area and that the series of ads from the samples. There are two main types: 1 The Oedipus-type, while solving the main character of the tale (Fat Frumos) various riddles have to get a bride and the associated Empire like also to hide the bride and the role of the groom or fairy tale hero, to find them. Parallels to the story and the subject of hiding the bride are also found in the text of wedding speech, in a place where the bride takes the form of the hunted game in the shelter and hiding from the army of the emperor's house searched.
second The Enoma type when accomplishing the main character of the tale for the same purpose several serious, almost superhuman tasks must. One of the most difficult samples in tales of the exit in the sky or at a height in general. The bride has requested hidden in the sky or was stolen by a demonic creature and brought there (legend of the sun and moon), so in a different world from ours. The hero in the fairy tale, either using his horse, which is capable of magic powers due to a high jump or climb with the aid of a cosmic tree. The parallels to the wedding is the rod and the fir.
will be sought through the completion of these rites of initiation of the couple. The next stage in life is approached through the isolation from the secular environment through a self-retracting into another world as the hiding of the bride. The groom has to get her back. But he himself must leave by the rise of the secular ritual space and enter into the higher heavenly world. That these symbols and ideas and the farmers are known, at least in part, Ionescu covered with a quote from a 71-year-old Man, who said that "the bride above."

Interpretation:
The wedding is for the people between birth and death of the conscious and intensely experienced level or broken, the wedding is not necessarily a physical manifestation of the purely sexual, and social-economic needs, but also creates a sacred, cosmic unity of male and female principles. Through repetition of the events that took place in illo tempore, a person can be creative, that consummate the marriage as the fundamental creative act by which the creation of new human life is possible.
The rites of the Romanian Wedding remind people again and again because the accomplished of them wedding a marriage made in heaven, so must be in the range of the transcendent, the sacred.
For interpretation of the great wedding speech:
The metaphor of the symbolic hunt, during which the young emperor for the first time his bride looks (in most variants of a hind) and fell in love with it also comes in the texts of some Coli ends = carols before and in masques during the New Year holidays, but also in the historical legend of the founding of the state of Moldova by Prince Dragos (read summarized S.348). As a reminder, a group of hunters (= one ethnic group) is a mythical Wild Animal (= aurochs) to a new land lured / out. If the animal has completed its job, it disappears just as magical as it was published as the Christmas songs (Hirsch leads three shepherds and three kings to the manger of Christ) or is driven, that is ritually sacrificed, so that through this sacrifice is the new people and the country can be born. Ionescu sees this as a parallel to the emergence of a family. This conclusion draws Ionescu from the striking similarities between the wedding speech, the lyrics of Christmas songs and historical legends. Ionescu D. Cantemir receives confirmation from work Descriptio Moldaviae, reflecting in part the Cantemir a wedding speech in advertising is recited, so the first official meeting of the couple in the ceremonial part of the two families, ie, in the moment when the emergence of a new family decided. For some fragments of the wedding speech Ionescu suggested that even in Oltenia before the big wedding speech or parts of it were recited and in advertising. In Cantemir wedding speech is played in shortened prose

-> read together p.349-50

text can be derived from Cantemir to include the following conclusions: first
300 years ago was the core of the wedding speech, ie the description of the hunt, known in Moldova. The folklore research in the 19 and 20 Century have the same picture for the rest of Romanian inhabited areas arise. Thus, the description of the hunt is like a sacred text that must not be changed.
second It is likely that used to be recited, the wedding speech in advertising. Ionescu herein provides a special significance, as this is the moment of decision to form a new family and this decision means the real birth of the marriage. (Parallel: Dragos decides to establish new state)
third The main difference between the wedding speeches in Moldova and those in the rest of Romania is that directly in Moldavia, reference is made to the historical legend, while in the other areas of this reference is missing.
Conclusion: The wedding speech is again the story of a human couple, a new family. It tells of their origin, the origin of the newborn by the wedding family. But every beginning, every development means, above all, a transition that can only be performed by a real or symbolic death of the old state. The outcome of the game has a deep symbolic meaning. The animal hides, disappears and reappears in another form, which corresponds to a higher spiritual level.

1.d. The placement of the bridal wreath:

Immediately after the events described above is the godmother of the bride into the house. The mother the bride and some girls may be there. The door of the room will remain open and the front of her musicians. All guests stay outside. The musicians begin the song "Take your bride goodbye", while the godmother of the wreath and veil on the head of the bride is. This is a separation rite. During the song the bride is crying. It is a sad farewell moment.

è common text read S.353


Content:

first Marriage as a concept in the Romanian 2nd
Types of Weddings
third Wedding: 3 main phases
4th First phase: before the first Trautag


Marriage as a concept in Romanian:

In Romanian is called marriage "Nunta", a wedding party "a nunti. The religious ceremony is called "cununa" (= wreath, crown, because the Orthodox tradition in the church of the bride and groom a wreath is placed on the head.)
After law precede the civil ceremony of the church. In Oltenia, the civil marriage is never "Nunta", but one uses the expressions: "s-au Luat la primarie" or "au facut formula La primarie.

-> plug: Nunta in Evseev: p.318-320 2 for an overview


Types of Weddings: is

The criterion for the duration of the following typology to take.

1) Big Wedding: 8 days (Saturday-Sunday) That's the traditional wedding. After the 2nd World War II has disappeared this type. On the one hand, for financial reasons (although the present system creates at the wedding of a relative equilibrium), on the other hand, many young people work in the city and also those who live in rural areas can not be missing for a week. Another reason is that what happened from Tuesday to Sunday, was not that important anymore. It happened integration rites and attempts were made to three families (of the groom, the bride, the godfather) to bring them closer together.

2) Small Wedding: 3 days (Saturday-Monday) and this Type was until shortly before 2 World War II, celebrated only by poor families or if "the bride was not like".

3) night wedding: Sunday to Monday; for already married couples, such as widows, then carried out, not all rites of passage, here is more and more goes to the 3-day wedding celebration, especially when one of the spouses, the first time is.

1-2 only time differently
between 1, 2 and 3 also other differences, because for at least one of the two high time people the real, real wedding, which also has the sense of an initiation transfer and therefore means a perfect life on earth, taken place before.


third Wedding: 3 main phases

1) phase before the ceremony: mostly Separation rites in general, from advertising to the date of marriage, in marriage on Thursday or the Friday night from Saturday to Sunday, after the celebration of the stag nights

2 .) Sunday; center wedding on Sunday at noon, church sacrament corresponds, within the marriage rites of passage to the core moment of the entire transition; morning on Sunday many separation rites, after leaving the church more integration rites, although separation phase is not complete

3rd) Mondays at dawn until Tuesday morning (or evening of the next Sunday), integration the bride to complete, new relations between the two families


Strength 4 First phase: before Trautag:

invitation to the wedding: chemarea la Nunta

whole village is called by the wedding Bittern, caller = chematori on Saturday morning, sometimes as early as Thursday
selects the hand-law of the groom of two young men whose hats are decorated with flowers and green leaves. You and musicians go with a stand bag spirits or wine from house to house and invite. From the groom's house, they first go to the sponsors, then all the houses in the village.

says the hand-law: I am glad that I found you healthy have! N. (Groom) invites you to his wedding on Sunday with NN. (Bride) a!
Answer: It should be in a good hour, with health and happiness!

It then extends around the box bag and takes a sip. All, even stranger on the street are invited to the wedding. Part is also the father and the brother of the bride hand through the village, inviting and reminds the relatives of the bride, that they should come to celebrate the parents of the bride and should not go to church. More recently it true that you sent 1-2 weeks before the wedding also written invitations (urban influence) is.
The common drinking from the Bocksbeutel means that all villagers to participate in the promotion of their family decision made that they not only accept this decision, but is also explained by the ready miteinzuwirken directly to the positive nature of the wedding and the future life of the new couple. Through the rite of Hochzeitsbittens connect all the villagers in the holy time of transition, in which were two of her countrymen and their families have been advertising.

-> in addition to Marian read the chapter "chemarea" p.199-204, regional disparities within Romania, important ritual formulas

preparation of the ritual bread:

At the wedding ceremony Bread plays an important role.

between Slide from Evseev S. 259-360 symbolism of the bread

The bread is an important part in the wedding and is also one of the main symbols of the wedding.
For the wedding is the Hochzeitscolac important. The Colac is given to the godparents.
also there's the big Hochzeitscolac that is baked in the home of the bride and the Colac fir, which is baked in the house of the groom. They are baked on Friday before Trautag.

read in Evseev, which contradicts colacul p.90-91

The jaws of the Hochzeitscolac:

The parents of the bride is a girl whose parents are living and not divorced. In the presence the bride and her mother or another older woman in the seventh bride clan the girl, the pure wheat flour. At this rite only women can participate. During the sieving should not be spoken, but when one thinks of sieving to the future happiness of the bride. In the end, says the mother of the bride: The Seven and the wedding should be happy! God grant that on the table of your house is always bread!
bride and then go get the girl to the well water for the dough. Enter from one side of each one with flowers and pine branches decorated bucket. The dough is mixed and baked by the bride's mother and other older women. Only the large Hochzeitscolac is from the bride herself from three braided dough rolls.
the home of the groom is the flour of the groom mother or another older woman sifted without men, and in silence. When the baked by the mother is bound colac to the top of the wedding fir, it is smaller than that of the bride, but also from three braided dough rolls and with a hole in the middle. Sometimes the pine is also used in Colac, then you bake the colac without hole.
been used in many small Westoltenien Azima (unleavened bread - read> Ionescu p.218-219) baked, as each guest was given.


preparation of food:

no battles on Friday as fasting and holy bread baked for weddings in the house is. -> No blood shed
clean On this day, bake the women, the men have to do some last minute errands, get some wood, get the drinks etc. On Saturday at dawn, the men slaughtered at Bräutigem and wife: pork, chicken, veal and women Preparing the food
sequence of courses is the bride and groom's house the same.
first pickled vegetables
second Pork aspic
third Meat soup (sweet or sour)
4th Sarmale
5th Fry and rice
6th Donuts

Today in urban influence: several appetizers and a dessert cake and Coffee.
is boiled prior to Saturday night.
it is to drink plum brandy and wine.


Content:

1.a. The pardon
1.b. The small feast in the home of the bride. The gifts
1.c.Die church wedding
1.d. The reception at the bride's parents of the groom


1.a. The pardon

Now an important rite of separation: the pardon, which concerns especially the bride. Ionescu After this rite was in all of their villages surveyed completed.
The bride and groom kneel in the house and at the farm on pillows. The groom kneeling with his left leg at the right hand of his bride. Both look to the east. The right of the groom is the godfather to the left of the bride's godmother. In contrast to these four people are the parents of the bride, of which the pardon is required. Meanwhile, the musicians play the following song:

-> lyrics on S.354

After the end of the song begins the text of the pardon of the speakers (iertaciune) to recite or (today) to read.

-> Text p.355-358

said after the recitation of the bride's father to the bride:
"I forgive you, my daughter, everything you have once sinned. I bless you both and pray to God that you with love and understanding, in purity and health with each other lives. "
Then the father hugs his daughter, his son and then repeated, mother of the hugs. The father turns to the godparents and says: "The couple will live you! I wish you that you baptize his children soon "

interpretation of the rite.
Ionescu sees in the rite of forgiveness, a rite of passage for which is characterized by having a three-fold revelation of the initiates are given: the revelation of the sacred, of death and sexuality; by these revelations, the neophyte is born again as a man of knowledge, and thus to know. An initiation transfer consists of three parts: 1 The total separation of the neophyte by his family, from the group of his peers, of his tribe; 2 An isolation in a remote area, like a dead man in the grave or a traveler who enters the territory of the transcendent, during this isolation, the neophyte of his initiation champion with the secret tradition (ie with the mysteries of the world and the creation of man) of the tribal trust made and must prove by samples passed, that he is capable of being recognized as initiates. 3. A re-birth of the neophyte as an initiate, as a man of knowledge, as evidenced by his return, often dressed differently, expressed by the integration into the family and community. According to Ionescu

includes the following elements of forgiveness: the forgiveness expresses a separation of which resembles that of the dying man from his previous life. The word "iertaciune" is a dialectal form of iertare that a post-verbal noun of the verb "a ierta" is (pardon) and the Latin \u0026lt;"libertare" = leave blank to give the freedom comes from. (Language historical remark:.. In Romanian, the word "libertare" remained receive directly from Latin, while the French words "Liberte," it "Liberta" were accepted as words from the language of scholars), the word "ierta" is in some phrases get, having to do with death: "Dumnezeu sa-l FOURTH "(God deliver him or leave him free from his sins) and" la iertat Dumnezeu "(" God saved him "). A "iertaciune" also takes place at the bedside of the dying.
The Rite iertaciune "is meant a sacred act by the liberation of the bride (or at the bedside of the dying person) will take place from all ties to their former life. And only after such a total separation of the secular life, which is tantamount to death ritual, the bride as Neophytin continue the initiation process will be subjected.
The isolation, a part of initiation rite, in which case the bride is already at the arrival of the groom instead, if the bride is hidden. This includes the ritual of climbing on the bar, where the groom is told that the bride was hidden up there. " Ionescu concludes that the point at the top of the bar, where the bride is to be located, a fallback position, is to be in the transcendental field. This rite is also considered the initiation sample of the groom. It is important that the bride finds a kind of isolation, as is the total liberation of the Bride of all previous bonds, they can learn as Neophytin the revelation of death. And only when they are in the latent state of a is on his re-birth or resurrection of the dead waiting, they can the other revelations given, ie that of the saints and sexuality.
is the rite of forgiveness inaugurated the couple by the speaker, who plays the role of the initiation master and introduces the couple to the secrets of creation. From the recited text, is reported in the biblical myth of origin, find the couple has created not only as God the universe and human beings, but also which place they play in the world as the successor of the first human couple, what do they now meet according to the God-created world order must. This gives you the disclosure of sexuality to them is presented as a sacred act that the people with the opportunity to become self-creator of new people.
After the completion of the pardon initiated the bride. It is located in the heart of the entire transition both in the initiation and in the marriage rites of passage. She is now clean, free from sin, free from all bonds and Knowing. Only in this state, they must consummate the marriage, because only now can the rites are performed by which the bride will be integrated as an initiate member of the family of her husband and in the social group of women, an integration, which symbolizes a rebirth.


1.b. The small feast in the home of the bride:

After the ceremony of forgiveness Start the young people in the yard to dance in a ring, while the 7 persons who have undergone the ceremony, stay together and raise a glass of wine.
The married guests of the bride sit down to dinner, sit at the table of honor, the godfather and the godmother and the Mosi-pair next to them or their relatives. All friends and relatives of the bridal party until morning or until the next day in the house of the bride. Only the bridesmaids go to church. All guests bring gifts that are made of food. Every wife brought a basket with one or two chickens, a white bread or a colac and a bottle of wine. These are the obligatory gifts of the bride family. One could use Eggs, brandy, bacon, fruit, etc. are welcome.


1.c. The church wedding: eating

While the guests already takes the bride's last separation rite, which it is separated from the farm of her parents. This is a rite of cosmic and filled symbols of fertility rite, now that the bride is pure and free from all bonds, can be carried out, which the bride is almost at the end of their initiation.
Godmother takes the hand of the bride and helps her to put in the yard small round table to rise. The sponsor is responsible in this case as representative of the groom, family and the group of women for the bride. The sponsor then takes the big Wedding colac around in the hand and a glass of wine in the other and goes three times around the table. Every time they arrive before the bride, she gives her a piece of bread and a sip of wine. After the third treatment it gives to the bride at the rest of Colac. The bride takes him and throws pieces in all four directions: first east, then west, south and north.
Another variant: the bride's colac breaks into four equal pieces and throws the pieces in the four directions;
or she just throws small pieces and the rest take to church and then into the house of the groom. In the evening the bride and groom eat them and drink wine when they are alone.

After the rite The Wedding colac formed the train, are worn on the tip of the tree (and the Colac). When leaving the farm of the bride, the train is initially held up by young men of the bridal family. One with a bucket full of water and threatening the other that they would ban the wedding, no matter what the parents of the bride had said, and that they would be pulling any of her girls "in a foreign land." The Pope tries to appease them, but they give to only after the sponsor raises money in the pot or gives them some bottles of wine. If the groom is from another village when the bride finds this attempt to stop the train, on the border of the village. It is important that this road block occurs before the wedding.

The wedding ceremony is always held in the Church of the groom. In almost all of the above named not all guests enter the church to attend the wedding ceremonies, but only the bride and groom, the sponsor couple, the two fir beams (the great pine and Wedding colac), hand-law and the speakers. All others remain outside in the square before the church and dance until the bride and groom leave the church. Only Westoltenien under the influence of the Banat take all the wedding guests attended the church wedding and then dance just before the church.

The ceremony is for the Christian Orthodox Church is a sacrament. In the Church of the groom is to contact the sponsors behind them and the bride with the Godmother. The godfather and the godmother of all bearing a wedding candle that ignites the priest at the beginning of the ceremony. All four remain in the middle of the church. To the left of the groom, the bride, groom to the right of the sponsor, to the left of the bride's godmother. Behind the fir beams and then hand-law and the speakers.
dance after the ceremony and the bride and groom and the couple in front of the church sponsor, and then forms again, the train and it is on its way to the house of the groom.


1.d. The reception at the bride's parents of the groom:

The reception is the bride's parents at the groom's house the most important ritual complex of the integration phase.
The wedding will be notified by the horn players. They are the first to arrive outside the house of the groom. They stay in the middle of the road and are preceded by bugle at the front of wide open (!) Standing goal of the court, that the bride and groom arrive in a few minutes.

In the groom's house where the parents of the groom waiting at the bride and groom and the guests, meanwhile, all necessary preparations have been made. In the Court has made it a round, tripodal farm table, a table cloth on it and in the middle of a decorated with green leaves bucket. There is wine in the bucket. In addition to the bucket is a colac, which was sprinkled with salt.
If the father of the bridegroom hears the bugle, he hurries to the gate. The other guests stay in the yard, the mother goes into the house. As the train approached, the musicians play. Before the gate keep all posts, while the father on the inside of the threshold in the yard is.
The Godfather says: Noroc!
The father replies: Noroc!
Pate: I've brought you an emperor and his empress. You should live many healthy years!
Father, God grant it!
Then he stretched out his right hand over the threshold. The Godfather takes the hand of the bride and places them in that of her father. With his left hand they placed around the neck of the father a gift of a large thin embroidered (by itself crafted) towel. Immediately thereafter, the father takes it with a jolt over the threshold. He continues to hold her hand and accompanied them to the round table.
The musicians, meanwhile, sing: Great mother-in-law major, you have a daughter like a flower. Look out! Thou shalt not be angry with her, because thou hast been like it!
When the father arrives with the bride before the table, he begins with her walking around right around the table. This move is repeated three times. Each time they have reached the starting point again, stops the father and makes a gesture with his foot as if he would overturn the table. The Bride repeats this gesture. After the third time, the father of the bride to the front door, where on the inner side of the threshold, the mother waiting for her. The mother holds in her hands a tray on which lie a glass of wine, a wheat-and corn bread, a cake and a spindle. The mother goes to the tray over the threshold across the bride. The bride takes it and the two kiss. Then you cross the threshold of the bride with her right foot.
When the bride enters the house, she gives her mother the gifts: a blouse or a dress and an embroidered towel. Now, a first integration rite follows in the family of the bridegroom expecting the bride in the room a little Table at which she takes along with the mother and some other women from the groom family room, eat some appetizers and a glass of wine drinking. On this occasion, no man may be in the house. After about 30 minutes, the women come back into the yard.
In the meantime, drink the wine from the bucket and the colac was divided among the children present.

There:
district Gorj and Mehedinti: a bucket on the table but only one glass of wine and a colac, after the third circling the bride throws actually around the table.
In Yugoslavia (village Sip) the bride is placed on the table and the father circled the table and keeps the right hand of the bride. Before the father is the godfather to the two wedding candles in their hands that are still lit by the Church.
is in district Mehedinti the bride, after she was taken by the mother into the house, placed on a chair. It gives her a two year little boy, belonging to the groom family and it is a few minutes on her lap. They must lay their hand on the genitals of the little boy, so she gives birth to boy. Then she gives the child an apple and a small colac, which was wrapped around one of their farm belt like a spiral.
in the level of Oltenia in-law receives the two spouses. The mother lays her shoulders or her body to their own farm belt and pulls the two over the threshold, while it wishes them many healthy children. She then accompanied the two to a room and gives them a plate of food, meaning they must eat an egg together, drink wine from a glass. Then the mother says, that "may be their union in an hour" and they can go back to the guests outside.

Following hereafter the miresei hora (= dance of the bride) is danced. This is a ritual dance that is danced to a special melody. Because it is an open dance, are formed by the movements of spirals. The first person of the dancer series is the bride, the groom follows her, the godmother and godfather. Then follow in order without the other guests, everyone, including the elderly. Only Westoltenien
in this dance is danced right after the ceremony at the church, which is probably due to influence from the Banat.


Interpretation:
The integration of the Bride takes place in several ways: first
The bride is the groom's father in the yard and then received by the mother in the house. This course expresses the tradition that the father is as the Lord of all family property, the mother of the mistress of the house and hearth. The round table symbolizes the three-terminal connection between these both ritually and socially different rooms. The table is used in decorating the Christmas tree in the wedding the groom's house, the ritual separation of the bride from her Elternhof, the integration of the bride in Elternhof rite of the groom.
All three rituals around this table stand out with their ceremonial acts of the idea that this table is a symbolic center of the entire agricultural property of the family, through which the communication is made possible with the supernatural worlds.

-> to illustrate this idea, see Eliade "The Sacred and the Profane" p.22-23, 26-27, 34 (also in Ionescu: p. 371-373)

Just as parts the house is sacred, including certain objects are sacred, who have special forces in the sacred, including: the threshold, the window, the fireplace, the round, three-terminal table. (Note by Ionescu: in most households Oltenian exists such a table yet, which serves no practical purpose anymore, but is used only for ritual purposes.)
The table symbolizes the sky. In the old cosmogonic beliefs raises the sky appears as a giant circle, which is based on three pillars.

-> Quote of the traditional assumptions about the world S.374

a round table in tripodal to set the center of the court means "to bring the sky to the earth." It will create a world center, which is filled with sacred and what is of sacralized from the entire property and everything that lives on it.
The execution of the rites are described in the two main places where the wedding takes place, each created a world center, through which the sky is manifested in our world.
The rite in which the decorated fir tree on or off the table, is held one day before the wedding, the day before the core point of the transition is completed. This ritual repeats the creation of the world, that is the most perfect manifestation of the saint. The fir as a symbol of the axis mundi, the descent of the Holy possible by the repetition of an cosmological myth to get two to sakralisieren in everyday life may be deemed profane places. The spatial sacralization first of the courtyard of the groom (through the decorating of the tree) and then the Court of Honor (bring the fir and pine speech) and thus also of the inhabitants, the highlights, the separation or the integration rites are performed. The separation of the bride from her Elternhof and the reception the bride and the groom's house in the yard are the highlights of the rites dar. In its course, the table as the center of the world by the bride or their "assistants" (godmother, father-in) orbits and thus set in motion, that will recreate that world.
stands in the courtyard of the parents, the bride on the table, ie in the middle of the world, so that its body itself is the symbolic link with the sky, the axis mundi.
The bride throws pieces of ritual bread in the four directions, which then fall to the ground of their Elternhofs. One could say that the bride will leave her and her family Elternhof fruitful. They are of their fertility to those from persons and things, with whom she previously lived together and are impoverished by her departure. You can do this because they received the holy revelations through initiation (Rite of forgiveness), and thereby full of happiness, that is, it has an abundance of religious forces. This is also reflected in the fact that the present girls try to get the pieces of bread, after it fell to the floor of the courtyard. The girls take it and they cost, in the belief that they will marry in this way soon.

interpretation of the integration rite:
The bride must be in the center of the sacred space of the clan of her husband to be integrated. By knocking the small table with his foot, they must first show symbolically that she has actually left their past behind them to look like a newborn female member of the family of her husband in his Court to settle. Now they do not like you first have the other give of yourself, but get this other center in the world, as is now their new habitat, fertility, fertility of their estate, their work (on the table are bread and wine) and their body, as the future mother of healthy children, especially boys.



Before Trautag (Sabine)

is determined mainly by separation rites.

The invitation to the wedding "chemarea la Nunta"

On Saturday morning or as early as Thursday selected the hand of the groom's brother-in at least two other young men. They decorate their hats with flowers and carry bag with tuica or wine. Together with musicians from the groom's house they go to the sponsors and invite them in verse to the wedding. This is followed by all other houses in the village. Everyone congratulates the formula "It should be in a good hour, with health and happiness," and symbolically drinking a sip of alcohol offered. In some villages Chen also consider the father and brother in law go hand of the bride, to invite their relatives and friends, so they get two invitations. Even after the advent of written invitations, especially by urban influence of this custom is still carried out. Everyone is invited, whether he comes or not, that remains up to you.

preparation of the ritual bread

The bread is prepared on Friday. A girl whose parents are divorced and do not come into the house of the bride's parents. This girl sifted the wheat flour. At this action still takes the bride and her mother, or, if they died, another elderly woman, along with some other women, but never a man this one can not speak chen. Then the mother said. God grant that your house is on the table bread always "The girl and the bride a flower-filled buckets to the well and who fetch water for the dough, which is then baked by the older women. Only the great Wedding Colac is woven by the bride herself.

in the house of the groom's mother has a somewhat smaller colac cakes with a hole in the middle, which is then tied to the wedding fir.

preparation of food

On Friday, the house is cleaned and prepared for the holy bread. Also, Friday is a day of fasting. Therefore may no blood be shed, so the cattle are slaughtered at Samstagmor gene. The men get drinks and get wood.

On Saturday morning in the house of the parents of the bride and groom a pig, Ge slaughtered poultry and possibly a calf. Then prepare the women before the meal for many guests. The sequence of courses has traditionally always the same: first
Pickles
second Pork aspic
third Soup
4th Sarmale
5th Beef with or without rice
6th
donuts drinks are always tuica and wine.

"Zur Tanne" "La Brad"

On Saturday evening there will be a party where the bride and groom to part of the unmar-guess youth of the village. This eve is celebrated separately in each family. Noon musicians come into the house, and after lunch they start to play.

in the house of the bride, all the gifts that the bride gives the groom, his parents and godparents prepared and laid the Myrtensträuße ready for the guests. The girls sew the bride's veil to the crown. Formerly wore the traditional bride and groom, ornate costumes, today is mostly a white dress bought.

The groom's brother hands with the musicians brought together shortly after 6 clock which sponsors the gifts in a decorated basket: food as 5 liters of liquor, 10 liters of wine, a goose or turkey, sugar, honey and 5 Colaci. In the house of the godfather of the recited "colacaş" the wedding speech, a thank you to the sponsors. The sponsors offer to the young men drink. This will bring to the fir trees brought from the driveway as a symbol that a wedding here celebrated.

returned to the groom's house, the pine, the main symbol of the wedding, GE decorated. The big fir tree must be grown very evenly, with four main branches, pointing in all directions (cross symbol). First, the mother of a round table and puts her Colac out into the middle comes a candle. The groom offers all tuica. While remaining silent all. If the fir is adorned, the Hora Bradului play all dance in a circle. The pine must also be present at the wedding. Then bring on young men, not the groom must go with the bride, the firs and the gifts of the groom. The train remains open Goal posts, where he is greeted by the bride's father with specified words. Then they go to the front door and tell the fir-talk "colacaşia Bradului. Then the bride appears with her mother and the bridesmaids-away on the porch and welcomed the speaker, who with their traditional words are the in-structions, what to do with the pine tree. It binds an embroidered towel and their builders to the pine belt and goes into the speakers, the gifts (the wedding dress and clothing for parents and siblings). She then gives him the gift for the groom, the shirt he is wearing at the ceremony. After a glass of wine, they return to the house of the groom.

in both houses to party until midnight. Thereafter, the festival ends in the house of the bride. In the house of the groom still finds the "shaving" instead. The hand-law shaved him, while everyone else sing a traditional song. He then embraced all unmarried men smaller than separation rite.



After Trautag (Ulrike)

The Wedding transition was the wedding night already been implemented, the rites are in accordance with the Trautag for the strengthening of relations between the clans and the completion of the integration of the couple.
come at dawn after the wedding night, musicians from the door of the couple, singing the "Song the morning dawns "(zori). The word exists only in the plural and the dawns are among Romanians than three mythical creatures, as sisters of the sun (SOAR). The groom must open the door for the song, otherwise it makes fun of him and he must give a "punishment" the musicians a roasted goose. After waking up the couple to go the mother of the groom, the sponsor or another woman from the groom family to the room, "to review the honor of the bride." The review will take place only rarely. Upon successful review, the women went to the yard to dance with the bride's nightie. Before the Court found it a bucket of red wine or brandy and everyone could drink to the health of the bride.

However, where the bride was not found to be a virgin, she was in a difficult position. Sometimes she was sent back to her parents and her name was forever associated with shame or the groom was trying to knock out a bigger dowry. Where the "Song of the Dawn" is not sung, no public morals and customs are exercised about the wedding night.
Monday evening or on Sunday evening, the parents of the bride and their guests arrive at the groom's house to continue partying together and to show that they now have a single family form. In Oltenia, this meeting of the clans "cuscri referred. As part of the "big wedding" was formerly celebrated all week in another house (groom, Godfather, bride). On the first Sunday after the ceremony is a purely family lunch at one of the three houses, that is, both sets of parents, godfather and his wife and spouses. This feast concludes the whole marriage rites of passage.

marriage rites of passage for special cases

All of these "special cases" make exceptions to the usual forms of marriage dar.
first If both spouses (or one of them) married before was:
They are referred to in the public village community as widows / widowers. The Orthodox Church, she does only once, when the priest first read a fair absolution. The wedding is celebrated not so great if the couple is no longer so young, they celebrate the so-called "wedding night". The celebrations are limited to Sunday and Monday.
War but not the bride married, are held every separation rites, the wedding lasts for three days.
second If one of the two engaged couples in a distant village or town has in his home and his family, is celebrated usually only in a home. The rites concerning those whose home is far away, are not carried out.
third If the bride and groom before marriage in the village had known relationships with each other and especially when the marriage during the pregnancy or even after a child was born, takes place. Wedding and Bridal Showers are celebrated only in the narrow circle of the family. The text of the pardon was more detailed than usual, the woman was not as a bride, ie not dressed as a virgin and could not wear a wedding ring, "because she was no longer pure."
4th If one of the spouses is not Romanian: Generally the opinion is expressed, a marriage would not be good, especially because any resulting children, "half-breeds" are, do not know where they belong.


The reception of the bride at the home of the groom (Amelia)

- immediately after marriage: integration phase of the marriage rites of passage
- Integration of the bride in family of the man on two levels:

- in the courtyard
- in the house

- integration at different levels only by father or mother by
- separation between father and mother, based on social difference (formed aufgr. old Romanian traditions)
Man = Man of the entire family property
woman = lady of the house and hearth
- close common bond of the two planes druch an object
- Item: - important table for several moments of the marriage rites of passage round, three-terminal table
:

1) when decorating the wedding fir
2) the separation rite the bride
3) the integration of the bride rite

- Integra Transportation rite: table is placed in the middle of the court
- symbolized table "to bring heaven on earth" (creating a world center, sacralized from which the entire estate is)

"The sky is round, and it is based on three giant pillars.
The earth is also round, because God created the heavens like
. But the earth is not based on three, but
on four pillars (...)"

- horn players to cancel wedding, stand before an open gate of the court, are occurring to spouses
- Parents of the groom does not go to church , prepare everything (table , Set table top, pail of wine and a Colac)
- father rushes to the door when he bugle hear
- if wedding arrived conversation between father and godfather

Godfather: "Noroc"
father: "Noroc"
Pate : "I have brought an emperor and his empress. ! You should live many
healthy years "
father:" God grant it "(Sat dea dumnezeu)

- father's right hand stretched out over threshold, Godfather puts hand of the bride into
- bridal sets with the left hand a large thin, embroidered towel on shoulder the father (as a gift)
- attracts father-bride with a jerk of threshold, then they go to the table while singing the musicians a song:
"Great mother, great mother,
you have a daughter like a flower.
Look out! Thou shalt not be angry with her because
you also how you been it "

- both turn three laps counter-clockwise around the table
- then brings father the bride to the front door of the house: in-law is waiting for au of the inner threshold (Tray with 1 glass of wine, bread, a cake, 1 spindle)
- takes bride opposed tray with Kiss, then exceeds threshold with right foot
- mother receives a gift = a blouse or a dress + tradiotionell embroidered towel
- first stage of the social integration of the bride in the marriage group of women = meal at small table with all the wives of the groom family
- go meal the women back to the farm
- on the farm will Hora Miresei (dance of the bride) dance (bride always 1 person at the beginning of the dancers series)
- then: big feast


- possible variants of the rite and in different regions of Oltenia spread



The church wedding, the gifts, the covering of the bride (Kelly)

The church wedding

- Preparations: Separation rite by the Court of the parents
- In the church: not all participants go to church (bride and groom, godfather pair, fir carrier, hand-law, speaker)
- Others outside the dance

The gifts

- accompanied sort of procession of music
- - delivery of gifts
Pate first presented his gift
- Procession proceeds to each guest
- roast and dance


The coverage of the Bride

- Integration rite
- From girl hair style woman hair
- Covering the head by women scarf
- accompanied by the sponsor couple's home
- Preparations in the room of the couple



theme: Wedding: The Trautag the groom and the bride
Source: Ionescu, Ioana-Maria: Romanian rites of passage. Demonstrated by the example of living tradition in Oltenia. sl 1986 p. 326-331.
Officer: Xenia Jost

The Trautag the groom:

gather on Sunday morning, the guests and the musicians in the house of the groom. If the groom has already been shaved for the Bachelor, He pulls himself up now, only his hand-law put him to "groom flower" to the chest. Otherwise, he is shaved for the wedding in ceremonial fashion and tightened. After this, the groom, accompanied by the hand-law, the musicians and some young men to the sponsors to pick him up. It is sung the song "Dawn in the Godfather films. After a few festive greetings, all (the arriving guests and the guests and family of the sponsor) back to the parents of the groom back. After receiving the honorary patrons of the forms of "big lift" to pick up the bride to the ceremony.

The Trautag the bride:

As with the groom are the guests on Sunday morning to the bride (the first women and girls, young men a little later). Before the groom comes to pick up his bride, two important separation rites are celebrated: 1st
Dressing the Bride
It is a tradition that the bride of an elderly woman in the presence of other women and girls dressed and combed. This task can in some villages, the surviving or Moaşa take a woman from the Moaşa clan, if it is already dead or if the time has severed a man's umbilical cord.
During this rite the musicians play in the yard or in the next room the song "Take ' Your bride Goodbye ", the tradition provides here that the bride must cry.
The bride is dressed in her wedding dress, wedding veil and the crown be placed later by the sponsor.
second Bringing the water:
This rite was separation of all studied villages carried out. After the ceremonial dressing of the bride, their unmarried relatives and friends and dance together in the yard. In the middle of the round dance, the bride is accompanied by a boy and the girl who has sifted the flour. They decorate a bucket of flowers, pine branches and a basil cuffs. If this is done, they go to fetch water. In the train behind the main characters go all unmarried members of the bride and her family and friends, neighbors. They are accompanied by the musicians that play continuously. To get the water, the train is always in an easterly direction to the third well. Meanwhile, sing the musicians a song that the "fertility meaning of the rite" particularly emphasizes:
"green leaf and a hazelnut, come
'bride to the well
so that we get with the pure bucket
good water,
good and besegnetes water
that was given to us by God,
time to celebrate your farm down the valley, so
comes to you a happy bridegroom [...] "

reached the fountain, the bride gets to the boy, the water from the well and poured it in the decorated pots. This tilts the bride with his right foot twice to, only the third time the bucket contains "good, pure water". With the basil cuffs inject the bride and the boy a little of this water in all four directions (east, west, south, north). Through this gesture, the "living" water is dispersed in a ritual way and try to train the girls to be affected by the drop. Because the people there believe that those who have come into contact with these water droplets get married, even be. After this ceremony, the train again forms a round dance with the bride, the boy and the
"flour girls" in the middle. At the home of the bride to dance, where people continue for a further two times to betanzen the first two wells. While the "Flour Girl" and the boy who this time the bucket with water, the bride offers to all people made the move out of their wine or brandy (previously entrained) to drink Bock bag.
When the train arrived at home, the father of the bride offers to all members of the train liquor or wine. The bucket with water is placed in a corner until the bridegroom comes.