But the wedding ceremonies of
the Jews are far more complex and allegorical than those of the
Gypsies, a more simple people. The Nazarene gazes on these
ceremonies with mute astonishment; the washing of the bride - the
painting of the face of herself and her companions with chalk and
carmine - her ensconcing herself within the curtains of the bed
with her female bevy, whilst the bridegroom hides himself within
his apartment with the youths his companions - her envelopment in
the white sheet, in which she appears like a corse, the
bridegroom's going to sup with her, when he places himself in the
middle of the apartment with his eyes shut, and without tasting a
morsel. His going to the synagogue, and then repairing to
breakfast with the bride, where he practises the same self-denial -
the washing of the bridegroom's plate and sending it after him,
that he may break his fast - the binding his hands behind him - his
ransom paid by the bride's mother - the visit of the sages to the
bridegroom - the mulct imposed in case he repent - the killing of
the bullock at the house of the bridegroom - the present of meat
and fowls, meal and spices, to the bride - the gold and silver -
that most imposing part of the ceremony, the walking of the bride
by torchlight to the house of her betrothed, her eyes fixed in
vacancy, whilst the youths of her kindred sing their wild songs
around her - the cup of milk and the spoon presented to her by the
bridegroom's mother - the arrival of the sages in the morn - the
reading of the Ketuba - the night - the half-enjoyment - the old
woman - the tantalising knock at the door - and then the festival
of fishes which concludes all, and leaves the jaded and wearied
couple to repose after a fortnight of persecution.
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