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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.