Armenian Legends and Festivals Part 13

[162] The people believe that the holy relic causes the mixture to boil.

[163] Catholic World 11:301. Paul Terzian.

[164] According to Maschtotz the devil is abjured and the Trinity invoked at the gate of the church. In the course of the ceremony the priest unclothes the babe and asks the G.o.dfather, "What seeks the child?" The G.o.dfather answers, "Faith, Hope, Love, and Baptism, to be cleansed from his sins and to be freed from the devils." The three immersions are symbolical of the three days of burial of Christ. (Maschtotz.)

[165] In the description of baptism as witnessed by Tavernier, red and white threads were laid about the neck of the child at this point in the ceremony. They represent the blood and body of Christ and are probably believed to keep away the evil eye. Beads and various other charm tokens are commonly used for this purpose. (Tavernier 1:500.)

[166] This is probably because evil spirits dwell in darkness, while the beneficent are light.

[167] The similarity to the old Hebrew custom may be noted.

[168] Paul Terzian, Catholic World 71:305.

[169] Tavernier says that frequently two pregnant women who are on very friendly terms, will engage their future offspring, trusting to fortune that one will be a boy and the other a girl. (Tavernier 1:505.)

[170] In fact when there is a variance of choice between parents and daughter it is common for the girl to regard the decision of her parents as being her fate. "Wenn eine junge Frau mit ihrer Heirat, die sie, nach dem Willen der Eltern geschlossen hat, unzufrieden ist, so singt sie:

'Was soll ich meinem Vater und meiner Mutter sagen?

Das war auf meine Stirn geschrieben.'" (Abeghian p. 54.)

[171] Paul Terzian, Catholic World 71:305.

[172] It is very evident that the expense of these festivities is a considerable item in the budget of the bridegroom's father. But it is a matter of social pride and respectability to live up to a certain standard of established usage. Accordingly many families involve themselves in life-long inc.u.mbrances, not only in the betrothal and marriage festivities but also in the ceremony of baptism, simply to come up to a recognized norm of expenditure. (Tavernier 1:504, 505.)

[173] Cesaresco, chapter on Armenian folk-songs.

[174] Paul Terzian, Catholic World 71:508.

[175] Bent, Contemporary Review 70:701.

[176] Tavernier states that in Persian Armenia a man frequently lives with his wife ten years without ever hearing her voice or seeing her face. Of course she does not sleep with her veil over her face, but she is always careful to blow out the candle before she removes the veil, as she is to rise before daybreak in order to put it on again. (Tavernier 1:507.)

[177] Trowbridge, New Englander 33:1 ff.

[178] Paul Terzian, Catholic World 71:509.

[179] This statement is in contradiction to a previous statement that the body of the dead is merely wrapped in white cloth after it has been washed; (see page 60) the use of the white cloth is common among Gregorian Armenians.

[180] Paul Terzian, Catholic World 71:509 ff.

[181] Ormanian p. 36.

[182] Ross, Social Psychology pp. 88-89.