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Marriage in Greece: Saliva

After the banquet gave the procession beginning accompany the bride to her new home . A ceremony in which, yet, you can see traces old ways reminiscent attenuated early, when the departure of the bride to the husband's house was a real abduction . In this regard, the use of the word ἀ γωγ ή , transfer is significant. The bride was delivered to tears and refused to go with implying the husband and the pain that caused him separated from his family. While the boyfriend took her by the wrist, the father gave reciting the ritual formula: in the presence of witnesses to give you the procreation of legitimate children ( Menander, frag. 720) From here, the Bride behave as a captive to his arrival at the house of the husband .

The procession was composed of the relatives and friends of the couple, some of whom had a specific role : headed the procession, as a guide herald the προηγητ ή ς , bringing the κηρ ύ κειον (caduceus own heralds), symbol of his function, while π ά ροχος , friend's boyfriend who had acted as his godfather, was driving the car carrying bridal newlyweds. again present the ἀ μφιθαλ ή ς πα ῖ ς, which represented prosperity and good luck for the couple and symbolized the future offspring, and νυμφε ύ τρια which was escorting the bride . They followed behind parents of the bride, the mother carrying the bridal torches ( Δ ᾷ δες νυμφικα ί ) attesting that the marriage was celebrated as a legitimate union. Marched behind the rest of family and friends and children crowned with myrtle (πα ῖ δες προπ έ μποντες ) They closed the procession of pipers and harpers harp accompanying songs Hymen .

Women carried baskets and vases containing items such as quince, roses, violets and fruits, which would be thrown into couples as a symbol of prosperity and fertility therefore can not be ignored, as explained A., Avagianou ( Sacred Marriage in the Rituals of Greek Religion, 12), sexual content attributed to apples and flowers by the ancient Greeks . Thus, the procession could compared to a φυλλοβολ ί α, victory procession held on the subject of the triumphant return of the victors in the Panhellenic games. The wedding would have the same meaning for the bride who had victory for the winner would be the female version of this ritual. The bride wore other objects that symbolize her new status and the role it was expected: a grid, a sieve, pestle and various grains, reminding Demeter, a link between agriculture, fertility and life social .

The main source for such processions constitute representations vessels. regard, the glass Bloomington 72.97.4 offers a possible wedding procession: the image shows a procession in the car and observed a multitude of people. Each party is organized somewhat differently, but the A side shows a woman, slightly veiled, set in the center of the composition and symmetrically surrounded by four other participants who watch.

also Homer describes the scene of a procession the shield of Achilles ( Hom. Il. 18491-96):

ἐ ν τ ῇ μέν ῥ a wedding section e like to I lapinai tech,

nymphs d e k booths Dedan Y PR lampomenaon

supply or make a n a Ah sty, very Y As d Y menaios the rorei;

Mr. Y Conditions d the rchist the hours e gives ἐ ν δ ᾽ ἄ ρα το ῖ σιν

495 α ὐ λο ὶ φόρμιγγές τε βο ὴ ν ἔ χον· α ἳ δ ὲ γυνα ῖ κες

ἱ στάμεναι θαύμαζον ἐ π ὶ προθύροισιν ἑ κάστη.

When the couple reaches the groom's house, the procession sings a Paean to celebrate the successful end of the tour. The groom helps lower the car to the bride and at the door, his parents are waiting to receive them and to, well, welcome your new daughter in his or her new home. According to Plutarch in Boeotia , before entering the house , bride burning truck axle that had brought, which implied that there would be a return trip to old home.

The bride is the subject then a ritual καταχ called ύ σματα , a sequence of rites designed to ensure the future prosperity and fertility of the union and set to the bride in her new home : once driven inside Received the τραγ ή ματα , dates, walnuts and figs and, according to Plutarch, tradition that, before entering the bridal chamber, the bride ate a quince, a fruit that symbolizes fertility.

The couple then retired to the bridal chamber, under Aphrodite protection and Peitho , which would bring harmony and pleasure and, ultimately, the offspring . The door remain guarded overnight by a friend of the groom doing the functions of a θυρωρ ό ς. The friends of the bride spent the night out singing epithalamium ( ἐ πιθαλ ά μια ) to reassure in transit to femininity and encourage couples in their attempts to breed a male . From time to time, bang on the door of the chamber , κτ ύ πημα , to scare away the spirits of the underworld .

(ν ύ μφη ) . παρθεν ί α, παρθεν ί α, πο ῖ με λ ί ποισα ο ἴ χηι;

(παρθεν ί α). ο ὐ κ έ τι ἤ ξω πρ ὸ ς σ έ , ο ὐ κ τι έ ἤ ξω.

(Wife). Virginity, virginity, where do you go after leaving?

(Virgin). And not return to you, and not return. ( Sappho, fr. 114. Epithallus )

next day takes place last of the rituals of the wedding ceremony the Ἐ παυλ ί α. It is the day when the young couple receives gifts , δ ῶ ρα ἐ παυλ ί α, offered by the father of the bride to match to which his daughter received after the banquet . In the morning, the bride delivery to the husband a χλαν ί ς , a kind of cloak of fine wool compiled by itself. According A. Avagianou ( Sacred Marriage in the Rituals of Greek Religion, 18 ) , this act symbolizes one aspect of the rite of initiation is marriage to the girl, the initiative provides the initiator a gift . In addition, Reeder suggests ( Pandora: women in Classical Greece, 128 ), the χλαν ί ς symbolized his future contribution to the household through the female work par excellence the weaving.

Sending gifts was made not without some fanfare. Suidas has left us a description of the procession and the relationship of objects that was traditional to give the newlyweds : led the procession a young man wearing a white chlamys and carrying a lighted torch, was followed by a canephora and other girls were behind with gifts: clothes, combs and other toiletries, alabaster, shoes, boxes, perfumes, nitro and useful gifts suitable for a wife. Closed the procession a young woman playing the flute.

Finally, the bride alone starred the last of the rituals : the dedication of a loutrophoros a nymph. South of the Acropolis , a shrine dedicated to the nymph , archaeologists have recovered a large number of fragments belonging to this type of container ( Dillon, Matthew , Girls and Women in Classical Greek Religion, 219 ). It was an action to acknowledge the marriage ceremony as a whole and was a prayer for the future.

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Since they had to make me a new medical history Cordoba, due to the change of address and doctor, naturally turned to be tested for tuberculosis. A chest radiograph and Mantoux test. Fortunately the test was negative and I could seamlessly manage the biological Enbrel.

The first visit Reina Sofia hospital, I saw in a rheumatology clinic, but referred me to the Provincial Hospital where the unit biological therapies. The Provincial Hospital is part of the Reina Sofía Hospital.

At the head of the rheumatology service is Dr. Eduardo Collantes (This prestigious rheumatologist, which has its roots in the Albaicin Granada, over thirty years linked to Córdoba, the city where they were born their three sons and two grandchildren and which has his best friends. He was one of the first class of the Faculty of Medicine of Córdoba and since making the specialty began working at the hospital Reina Sofía. Has always developed its work in Cordoba, although two years was an associate professor in the Cochin hospital in Paris, where he specialized in rheumatic disease, spondylitis, and there are the best professionals. Through this specialization, the Rheumatology Service of the Reina Sofia is a pioneer in Spain in dealing with spondylitis. Source: Local CÓRDOBA .)

on You Tube and some entries in this blog, you can view some videos where Dr. Eduardo Collantes explains in clear, concepts ankylosing spondylitis, and the importance of patients' associations.
After testing negative for tuberculosis, the use of Enbrel was viable. Removal of biological
the hospital pharmacy, heat transport in the bag, and the fridge from my house.
was time to "put the batteries" and to ignore the fear of needles, starting to inject the medication yourself.
Under the supervision of a nurse, I was all by myself my first dose of Enbrel. The prick fact alone gave me more freedom to do so at any time of day without being subject to time kit.
The initial dose was an injection of 50 mg / ml once a week.
spent their days and noticed no therapeutic relief. He still had a lot of pain and had not disappeared as soon as I came up with the biological Humira.
The rheumatologist I decided to change the dose controlled, and instead of being an injection of 50 mg / ml once a week, switch to two 25 mg / ml weekly.

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remained inject Humira every 15 days. improvement of joint symptoms had reached the maximum. At last I could make a relatively normal life, within the obvious limitations resulting from stagnation.

I was with that standard biological management until the trouble began. According to the specialist, there might be cases of failure due to biological body gets to detect a foreign substance, then act out the immune system loses its therapeutic power.

Humira

I was effective for a period of 2 years and a half. After that time, the pains began to manifest, were increasing in intensity as in areas, had to pull back strong legs to walk, raising his arms above the chest was an ordeal. Greatly feared an outbreak is triggered, for me, and obviously I guess for all those affected by ankylosing spondylitis, is not only being with many pains during an outbreak, what is really worrying is that every time you have this outbreak, the disease (at least in my case) takes a leap forward, and then increases significantly joint damage in one or more areas, perhaps not previously damaged, and damaged joints deteriorate more quickly.

On a personal situation (which is beside the point) I had to leave my village, even change of autonomy: I was born and have always lived in Extremadura, in a village called Navalvillar Pella, in the province of Badajoz. Now I had to go live in the autonomous community of Andalusia in the province of Cordoba.

This change of address gave me a certain disorder. All my medical history was in Badajoz (Cormarcal Hospital Don Benito-Villanueva), that meant starting from scratch, new analytical, new films, new rheumatologists ... I settled on

Pozoblanco (Córdoba), the doctor referred me to the Hospital Reina Sofía de Córdoba. In the hospital started me everything to my new medical history. When I arrived in Cordoba and had the bug get from Humira. With the increase of the symptoms of spondylitis, and suspected that my body could be producing antibodies against monoclonal antibody Humira, chose to prescribe other biologically, in this case Enbrel (Etanercept). worth noting that when a person I could not take Methotrexate (my sick body), and since concomitant administration of Humira and Methotrexate greatly minimizes biological failure, forced me to this change in medication.

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ἐπαυλία ἀγωγή and lustral against the evil eye

Since infants need special protection, not surprisingly, the use of amulets (like the rings decorated with phalluses of the image), digital expressions like " higa "or digitum Infamis and use of other remedies such as saliva lustral to protect children against the evil eye.

read in Persius Satires 2, 30-32 : Watch as a grandmother or a maternal aunt full of superstitions up from his crib at a child and the infamous finger lustral saliva begins to purify the forehead and lips moist, it is adept at spells against
aojamiento

The importance of saliva as we see in Pliny protective Naturalis Historia, 28, 35, who tells us that to prevent the spread of seizures, they spit, as is done with Hexxer and lame in his right foot.

35.La saliva of men fasting is a remedy of the most important against snakes, but the experience should give recognition to other effective job of it. Spit epileptics, ie conjure infection. Similarly ward off evil eye and an encounter with a crippled right foot.

also to defeat the snakes and centipedes:

38. Marcion of Smyrna, who has written about the effects of simple substances, said that the marine centipedes bursting with sputum, also bush frogs and others; Ofilio says snakes, if you spit in your mouth numbness Salpa that any member is mitigated, if spitting on the fold of the toga or if it touches the upper eyelid with saliva.

And shortly after Pliny NH 28, 39, referring to the god fascinate, says spit out babies in certain circumstances:

39 Are we to believe that it is correct to draw to the arrival of a stranger or, if you look at a sleeping baby, the nurse spit on it three times? Although the care they fascinate, also protector of the generals, not only children, deity whose worship among the Roman religious rites is served by Vestal (...)

seems therefore, two distinct scenarios.

• when the object to be protected is an active agent, ie an adult.

• and when it is a passive agent, ie a child who, because of their immaturity, can not act proactively before a aojamiento potential danger, so it is necessary the intervention of another person, always a woman.

can find cases in which the passive agent is an adult and not a child, when using the magic arts of a witch without knowing the process of ritual magic. Like a dinner scene of Trimalchio 131, Petronio, which has the following

The old bag from her bosom a web woven with threads of various colors and I will cast her neck. Then knead with saliva a little dust and placing the paste on your middle finger, the front frame me despite my disgust.

is also interesting to note that the authors present a woman as an intermediary but with a certain attitude of disdain. Thus, Persio, presented as, metuens diuum , "fearing the gods." Pliny, meanwhile, wonders if it is correct practice of the nurses because God exists and fascinate in charge of protecting against the evil eye.

The reason for this tone of disparagement can see it in the unimportance of women in the official cult, so the fact that they made a ceremony was poorly considered.

The first reference we have in Latin literature on the use of saliva is apotropaic and n Tibullus, II, 56, when the poet confesses his love has turned to the charms a witch to protect the couple's love and can survive without her husband suspected nothing.

She did for me these incantations, with which you can lie

recitals three times, and sung three times, spit.

sputum Here are the function of emphasizing the power of enchantment. spit saliva also acts as apotropaic.

Shortly afterwards on the same composition ( 1, 2, 95-96) Tib ulo to encourage his lover to take advantage of the time used description ridiculus senex, an old love, which everyone takes for crazy and teased

He kids, he a mob of young people around him with jokes,

and everyone spits her dress billowing

The kids spit on the old "for themselves", to avoid being infected by his madness.

superstitious custom of spitting as an apotropaic gesture to ward off bad luck or sorcery especially when the action is done three times in the direction of the lap or fold of clothing, find in Greek literature. Theophrastus (371-287 a. C.) in his work Characters XVI, 14 superstitious to talk about what we say

The sight of a madman or an epileptic gives him tremors and, therefore, spit into the fold of his robe

Similarly Teocrito Greek poet (324 / 321 BC-259 BC approx.) in the Idyll, 6. v. 39-41 Polyphemus says the beauty of his own face reflected in the water used to acts of superstition own

Not to be fascinated, spit thrice in my breast, because it taught me the old Cotítaris

Back in the Idyll. VII, vv. 126-127, Theocritus, Simíquidas, ends his song with a cry of desire laden humor and criticism of superstition, and calling for a carefree life guaranteed by the magic power of the saliva of a old

Ours is entertainment, we have one old woman, spitting out, than we will not pleased

Survival of the custom in Greece

is customary for Greeks to spit to ward off evil. When a Greek hears bad news about themselves tend to spit three times to guard against the possibility that something bad they happen. This is not spitting truth, but to reproduce the sound.

Another example is that someone who compliment a baby, a child or an adult for its beauty, it has to spit three times . ( of blog_Grecia.com)

In film My Big Fat Greek Wedding, note that this practice continues. Look at this video where we see when the bride enters the church and how it is received by the guests.

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was time to start the biological Humira (Adalimumab). The rheumatologist gave me the recipe for removal from the hospital pharmacy. In the pharmacy located in the basement, there was a small window through which made the recipe, and before he handed me the box with the injections indicated that I had to keep in cool place (refrigerator), and transportation until the arrival of my home, it must tucked in a refrigerator box thermos, small fridge with a shoulder strap to hang it, they gave me along with an informative booklet and a DVD after medication.

I took my medication and go. When I got home, I put the bio in the fridge, and expected to have luck with the therapy.

The next day I went Health Centre for the ATS inject me.

It was a "novelty", no medical staff had until then because no injection of this kind, indeed, an ATS asked me if I could make the prospect of future cases, to have a are unaware of such therapy.

need to click several times until I felt relief. not remember the exact time, but could be around two and half months or so.

After this period, it was really feeling the benefits, the pain diminished and I hardly noticed the popping of the knees or ankles. For me it was a kind "miracle", feel less pain, less stiffness and reduced anti-inflammatory drugs. Only I took a capsule of Vioxx, drug was later recalled farmecéutico, suspecting some side effects that were generated in a fatal outcome (myocardial infarction). By suspending Celebrex started taking Vioxx, a drug similar to previous but so far has not presented any problems, or at least to patients we continue to prescribe.

Video explaining how to use the new Humira Pen, a breakthrough in safety and comfort for those who suffer from rheumatic diseases and often need to inject.

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The Marriage in Greece: Have

At the time of their wedding, the groom most likely double in age to the bride and the two would be at very different stages their lives. Plato recommends imposing a fine on any man to remain unmarried after the age of thirty-five years ( Laws VI, 774 ) Girls in Classical Athens, would marry between fourteen and eighteen , and although the evidence in the literature seems to favor the younger age ( Demosthenes, Contra Áfobo III 43), Plato says that girls should be married between sixteen and twenty years ( Laws, VI, 785 )

The second day took place the ceremony of marriage itself, γ ά μος , word has not only the meaning of marriage but of union , and more specifically, the sexual union ( Bailly , A., Dictionnaire Grec-Français , voice γ ά μος , pág.387 ). This ceremony took place, the most cases, home of the father of the bride , but also be scheduled for the father of boyfriend or in the same boyfriend in certain situations. However, in the audience, as well as families, were friends of the couple, who serve as witnesses . Thus, we are shown, for example, the François glass, representing the wedding of Thetis and Peleus accompanied by many of the gods as witnesses. In Athens, in the fourth century BC, the number of people attending the ceremony was governed by the laws , just as banning a large influx of people in the funeral ceremonies. Thus, γυναικον ό μοι , took care to visit the houses in which there was a wedding to enforce this requirement . Plato also in Laws VI, 784 , provides that any person guilty of infidelity should not attend such ceremonies. It is impossible in this regard, whether this was so by tradition, to avoid a bad omen to the newlyweds, or because the perpetrators were banned from attending public events.

If we go by the vase painting depicting scenes wedding, the main form of were decorated with myrtle garlands and wreaths ( Oakley and Sinos, Wedding in Ancient Athens, 21 ) Some paintings show often garlands and fabric hanging from the doors and walls . House of boyfriend also was decorated wool, as was also the case of the birth of a girl ( Oakley and Sinos, Wedding in Ancient Athens , 34 ) The bridal chamber, θ ά λαμος , was decorated with fabrics of color saffron and could be used a canopy bed, called grasses ( Παστ ό ς). Pollux ( 3, 43 ) says er to frequent use of a second bed in the bridal chamber for that the new partner could sleep separately if necessary ( Oakley and Sinos, Wedding in Ancient Athens , 35 ) used to hire a νυμφοκ ό μος to dress and prepare the bride ( νυμφοστολε ῖ ν ) , which also would give advice and accompany him throughout the ceremony. The bride would be richly dressed, all the family could afford: a tunic ( στολ ή ) on which a mantle embroidered dress ( ἱ μ ά τιον ποικ ί λον ) and footwear would be special (ν ύ μφιδες )

ἐώ νητο δ ὲ ῇ τ κ ό ρ ῃ τ ὰ πρ ὸ ς τ ὸ ν γ ά μον· περιδ έ ραιον μ ὲ ν λ ί θων ποικ ί λων· ἐ σθ ῆ τα δ ὲ τ ὸ π ᾶ ν μ ὲ ν πορφυρ ᾶ ν, ἔ νθα δ ὲ τα ῖ ς ἄ λλαις ἐ σθ ῆ σιν ἡ χ ώ ρα τ ῆ ς πορφυρ ᾶ ς, ἐ κε ῖ χρυσ ὸ ς ν ἦ

S and had bought all the wedding decorations for girls: a necklace of precious stones and dress stained throughout purple and where in other dresses had a twisted of purple , here golden era ( Achilles Tatius, The Adventures of Leucippe and Clitophon , 11.2)

But

the most important element of the outfit was the veil that was covering his face and on which was placed a crown , στεφ ά νη , could be metal or plants or flowers, as myrtle, thyme, poppy, or even asparagus. Plutarch describes the crowns of the brides made Boeotian as asparagus and gives the following reason for its use:

ἐ κε ί νη τε γ ρ ὰ ἥ διστον ἐ κ τραχυτ ά της ἀ κ ά νθης καρπ ὸ ν ἀ ναδ ί δωσιν, ἥ τε ν ύ μφη τ ῷ μ ὴ φυγ ό ντι μηδ ὲ δυσχερ ά ναντι τ ὴ ν πρ ώ την Chalepas the quantity u IA hd ί if a computer t the As the Ms. Meron I glycerol if I Fri έ Stranger contracts ί they all may be

Pues aquella produce el fruto más grato de la planta más espinosa y la novia, al que no huye ni rechaza la primera dificultad y enojo to her, offer a peaceful cohabitation and sweet. ( Plutarch, Moralia 138 D)

The veil had great symbolic significance. was dyed in saffron , probably due to association with the menstrual cycle, since saffron is used to cure the ills menstrual ( Llewellyn-Jones, Lloyd, Aphrodite's Tortoise: The Veiled Woman of Ancient Greece , Swansea: The Classical Press of Wales , 220 ) Some scholars advocate the view that the veil was an extension of γυναικ ώ ν and served to separate women from men's field when they were in a public space. This interpretation is particularly interesting because it makes the wedding veil: Hidden behind the veil, the bride was protected within the limits of purely female space in an appropriate manner. The veil, also serve to highlight their sexual purity, modesty and nobility before the public, validate its role as a virtuous wife and protect in dangerous transit through its liminal status of the tutelage of his father that of her husband.

This veil is lifted, leaving the bride's face exposed, in a ceremony called _ ἀ νακαλυπτ ή ριον _ at the right time. Time that some scholars place after the banquet and others after the procession to the groom's house.

Another important element of the outfit, and also very symbolic, was the ζ ώ νη , belt: potent symbol of femininity that often referred to in the literature to mean the consummation of marriage to say that the groom has loosened ζ ώ νη of the bride.

The bride, then plays two functions in the γ ά μος , of young fertile and the a simple object. Your sexuality highlights through its ornament and alludes to the next consummation of marriage .

The groom, meanwhile, dress himation a white, crowned with a garland would sesame or any other plant that symbolizes fertility and perfumery with myrrh ( Oakley and Sinos, Wedding in Ancient Athens , 16 )

ῦ ν ν δ ' ὑ μενα ί ων γ ό ος ἀ ντ ί παλος λευκ ῶ ν GF p έ is spreading with έ LANE stolmo I p έ BUSH ί m ' via e l έ ktron Mr. ί Tas e As e r ή mousse

Pero ahora, el lamento que sirve de contrapeso a los cantos nupciales, y los negros vestidos, que reemplazan a los blancos peplos, lead me to a bed and not to desert the thalami ( Euripides, Alcestis 920)

Before the banquet, was held a sacrifice (which some scholars, as we saw in the previous article , identified with προτ έ λεια ) aimed at protecting gods of marriage : Teleios Zeus, Hera Teleia , Aphrodite , Peitho and Artemis , for which should enhance the fertility of the union.

The wedding banquet ( θο ί νη γαμικ ή ) , which Charo speaks extensively this week took place normally, as mentioned above, home of the father of the bride. There was a charge (τραπεζοποι ό ς ) who worried that everything was ready and gave the necessary orders for the banquet to be normal. In a fragment of an Attic comedy , Anakalyptoméne Evangelos, a character gives orders for a wedding : the banquet must be rich and not miss anything, we want the wedding to be brilliant. One of the women of the house , adopting the role of demiurge , it should monitor preparations for the sacrifice, prepare a traditional dish to offer guests: cakes Sesame ( πλακο ῦ ς γαμικ ό ς) fertility symbol. tables are arranged according to a prescribed order . In the passage of Evangelos Anakalyptoméne has been cited mention is made of four tables for women and another six are reserved for men. Although it seems that men and women ate separately, at least that is what is inferred from the following passage from Iphigenia at Aulis Clytemnestra when her husband asked :

ἡ με ς δ ῖ ὲ θο ί νην πο ῦ γυναιξ ὶ θ ή σομεν;

And women, where we have our banquet? ( Euripides, Iphigenia at Aulis , 723-724 )

When the guests had taken place, the νυμφε ύ τρια introduced in the room banquet at the young woman, her face covered with the veil, and sat among women, where it appears that the couple remained separated, each sitting in his family . Among the guests walked a child ( ἀ μφιθαλ Ὴ ς πα ῖ ς: child who grows up surrounded by his father and his mother ) bearing acorns and oak branches and a basket with bread, which offered the audience and reciting : I fled from the bad, I found the best . According Reeder, Ellen (" Women and Men in Classical Greece" In Pandora: Women in Classical Greece ) this sentence, linked to the ceremony of marriage, suggests that passage of the condition maiden to married , reflecting another transition: from an agricultural society to a non agricultural, that is, to civilization.

banquet at the end of the ceremony took place ἀ νακαλυπτ ή ριον . time when the young bride, who had attended his own banquet with his face covered by a veil, was discovered for the first time in the presence of men . We have already noted above some disagreement as to when carrying out this ceremony, but according M. Caillemer and M. Deubner, must have been after dinner and before the formation of the procession that was to accompany the bride to the husband's home. This act meant that the marriage was official and was consecrated . It was the moment when the groom offered their gifts to the bride , the ἀ νακαλυπτ ή ρια δ ῶ ρα . then be singing wedding songs and hymns, invoking Hymen , and would accompany the couple on the way to its new home along night. These hymns should be easily recognizable by all :

ὐ α τ ρ θε ὰ ῖ ος ἀ οιδ ὸ ς ἔ χων φ ό ρμιγγα λ ί γειαν ἡ μιν ἡ γε ί σθω φιλοπα ί γμονος ὀ ρχηθμο ῖ ο, ὥ ς κ έ ν τις φα ί η γ ά μον ἔ μμεναι ἐ κτ ὸ ς ἀ κο ύ ων, ἢ ἀ ν' ὁ δ ὸ ν στε ί χων, ἢ ο ἳ περιναιετ · Ουσι ά

and then follow the sacred bard, taking the sitar sound, will guide us in the joyful dance, so that, on hearing from outside a passerby or neighbor, think they are the what we celebrate nuptials ( Homer The Odyssey XXIII 133-136)

Unfortunately , scholars modern have great difficulty to reconstruct the words and sounds of Hymen. Rebecca H. Hague, "Ancient Greek Wedding Songs: The Tradition of Praise ', Journal of Folklore Research 20 (1983): 132 , says that the song Wedding is sang all the ritual and reflected different stages of the ceremony adopting different variations. All songs were similar and used to compare the couple with a divine or idea . For example , often the beauty of the bride is compared with that of Helena or Aphrodite and the value Groom with that of Achilles or Ares. Participants at the wedding also often compared with plants and fruits , such as a cypress or a apple. This would a comparison fit to invoke fertility . Although not identifiable the lyrics of songs wedding, many of the works existing of authors old seem to imitate in a . We have, for example, with many fragments of poetry of Sappho that seem based in such songs :

ίῳ Τ σ 'φ ὦ ί λε γ ά μβρε, κ ά λως ἐ ϊκ ά σδω; / ὄ ρπακι βραδ ί ῳ ν σε κ ά λιστ ' ἐ ϊκ ά σδω.

¿Con qué podré compararte, esposo? / Con un esbelto y tierno junco ( Safo, fragmento 117 )

I psoi d the t the Melathron a errete, techtones Ah Men, / - Y month - / bridegroom (c a thalamois r) e I dients I sauce Arefi; / (the Y Man I satheos,) large (d) ἀ νδρός πολύ μείζων / (- ὐ μήναον -)

Highest lift the roof carpenters. / Oh Hymen! / For the bride entering the thalamus is similar Ares. / No equal to God, but much larger than any man. / Oh Hymen! (Sappho, fragment 110 )

the lvie bridegroom, anyone with e n d the marriage, Oh As FIPA / e chtetilest ', I chis by virgin T a Nara T

Oh lucky husband: the marriage that took place deseabas. / You and the girl of your desires (Sappho, fragment 106 )

χαίρε (.) Νόμφα , τίμιε γαμβρέ, πολλά

Congratulations. . . girlfriend! Congratulations, noble boyfriend! (Sappho, fragment , 107 )

So, with songs of praise , the party gave way the following ritual of marriage , the procession of the wedding.