Part 3

Traces of the sacredness of the threshold altar seem to exist in the wedding ceremonies in villages on the coast of Aberdeenshire, Scotland. “After the marriage is solemnized, ... the bride’s guests are entertained at her home, and the bridegroom’s at his.... When the bride returns to her father’s house, after the marriage, broken bread of various sorts is thrown over her before she enters. The same ceremony is gone through with the bridegroom at his father’s door.”[88]

When a girl among the Sea Dyaks of Borneo is married, the wedding takes place at her house. The marriage rite includes the erecting an altar before the door of the house, and placing on it an offering of prepared areca-nut, covered with a red cloth, the color of blood. The families of the bride and the groom then partake of that offering in covenant conclave.[89]

A lover, among the Woolwas, in Central America, when wooing a bride, would bring a deer’s carcass, and a bundle of firewood, and deposit it outside of her house door. If she accepted these, and took them over the threshold, it was a betrothal.[90] The covenant seemed to consist in the reaching across the threshold and accepting a proffered offering in a spirit of loving agreement.

Among the Towkas, in the same part of the world, a bridegroom would go with his friends to the home of his bride, carrying a bundle of gifts for her. Sitting down outside of the door, he would call on her family to open to him. There being no response, music would then be tried by his friends. At this the door would be opened just far enough for him to put a gift inside over the threshold. One by one his gifts would be passed in, in this way, while the door opened wider and wider. When the last gift was over the threshold, the lover would spring within, and, seizing the bride, would carry her across the threshold, and take her to a temporary hut erected within a charmed circle near by, while his friends guarded him from intrusion.[91]

And thus, in various ways, among widely different primitive peoples, the marriage customs go to show that the home threshold cannot be passed except by overcoming a barrier of some kind, and making an offering, bloody or bloodless, at this primal family altar. An essential part of the covenant of union is a halting at, and then passing over, the threshold of the new home, with an accompanying sacrifice.

4. STEPPING OR BEING LIFTED ACROSS THE THRESHOLD.

Even more widespread and prominent than the custom of offering blood, or of making a libation, or of overcoming a special barrier, at the threshold, or of anointing or stamping the posts or lintel of the doorway as a sign of the covenant, at the time of a marriage, and as a part of the ceremony, is the habit of causing the bride to cross the threshold with care, without stepping upon it. This custom is of well-nigh world-wide observance, and it has attracted the attention of anthropologists and students of primitive customs. A favorite method of explaining it has been by calling it a survival of the practice of “marriage by capture;” but this is nothing more than an unscientific guess, in defiance of the truth that persistent popular customs have their origin in a sentiment, and not in a passing historic practice. The earliest mentions of this custom, of the bride’s crossing the threshold without stepping on it, show it as a voluntary religious rite; and there are traces of its recognition in this light from the earliest times until now.

In the Vedic Sutras, or the sacrificial rules of the ancient Hindoo literature, it is specifically declared that a bride, on entering her husband’s home, shall step across the threshold, and not upon it. She is not lifted over the door-sill, but she voluntarily crosses it. Thus it is said: “When (the bridegroom with his bride) has come to his house, he says to her, ‘Cross (the threshold) with thy right foot first; do not stand on the threshold.’”[92] In this ancient ceremony, grains of rice are poured on the heads of the bridegroom and his bride.[93] This modern custom has, therefore, a very early origin. And again: “He makes her enter the house (which she does) with her right foot. And she does not stand on the threshold.”[94]

Putting the right foot forward seems to be a matter of importance in various primitive religions. “Put your right foot first” is a maxim ascribed to Pythagoras.[95] In his description of the proportions of a temple, the Roman architect Vitruvius said: “The number of steps in front should always be odd, since, in that case, the right foot, which begins the ascent, will be that which first alights on the landing of the temple.”[96] A Muhammadan is always careful to put his right foot first in crossing over the threshold of a mosk.[97]

Among the Albanians, when the bride is taken to the home of the bridegroom, accompanied by the _vlam_, or “the friend of the bridegroom,” it is said that “particular care is taken that the threshold should be crossed with the right foot foremost.”[98] Here, as in India, the crossing of the threshold is a voluntary act. The bride is not lifted over, but crosses of her own accord. If she be veiled, the lifting is a necessity.

In Madagascar, “on entering a house, especially a royal house, it is improper to use the left foot on first stepping into it. One must ‘put one’s best (or right) foot foremost.’”[99]

The bride, in Upper Syria, is sometimes carried across the threshold of the bridegroom’s house by friends of the bridegroom.[100] She, of course, is veiled.

When the bride reaches the outer gate of her husband’s residence, in Egypt, the bridegroom meets her, enveloped as she is in her cashmere shawl, clasps her in his arms, and carries her across the threshold, and up to the doorway of the female apartments.[101]

In portions of Abyssinia, the bridegroom carries his bride from her home to his, bearing her across the threshold as he enters his house.[102]

So, also, it is among the more primitive tribes in West Africa. The bride is carried over the threshold in a rude chair, or on the shoulders of her friends, into her new home.[103]

There are traces of a similar custom in the marriage ceremonies of ancient Assyria.[104]

Again, it is said to be found among the Khonds of Orissa,[105] the Tatars,[106] and the Eskimos.[107]

In ancient Greece[108] and in ancient Rome[109] the lifting of the bride over the threshold of her new home was an important part of the marriage ceremony. Classic writers had their explanations of this custom, as certain modern anthropologists have theirs, but the origin of the ceremony was earlier than they imagined.

In unchanging China the use of fire on the threshold altar, in connection with the marriage ceremony, is continued to the present day. The bride is borne in a sedan-chair to the house of the bridegroom, accompanied by a procession of friends and musicians. “On arriving at the portal of the house, the bridegroom taps the door of the sedan-chair with his fan, and in response, the instructress of matrimony, who prompts every act of the bride, opens the door and hands out the still enshrouded young lady, who is carried bodily over a pan of lighted charcoal, or a red-hot coulter laid on the threshold, while at the same moment a servant offers for her acceptance some rice and preserved prunes.”[110]

Again, it is burning straw that is thrown upon the door-sill, and is half extinguished before the Chinese bride is led to step across it. The instructress says at this point:

“Now, fair young bride, the smoke bestride; This year have joy, next year a boy.”[111]

Fire, like blood, stands for life in the primitive mind; and fire, like blood, has its place on the altar. Indeed, as the first threshold altar was the hearthstone, it was the place of the household fire. The sacredness of the domestic fire is recognized in all the Hindoo religious literature; and a Hindoo couple, on beginning their married life, must have a care to enter a new home bringing their sacred altar fire with them.[112] In ancient Greece, the mother of the bride accompanied her daughter to the threshold of her new home, bearing a flaming torch “kindled at the parental hearth, according to custom immemorial.”[113] A torch was similarly borne in the Roman marriage ceremonies.[114] This custom is referred to in the term “hymen’s torch,” or the “nuptial torch.” “In Cicero’s time, they did not distinguish the hearth-fire from the Penates, nor the Penates from the Lares.”[115] The bride, in India, in China, in Greece, and in Rome, worshiped at the altar-fire of her new home.

A connecting link between the altar fire and the nuptial torch is found in a marriage custom of the Erza, of the Mordvins, in Russia. On the eve of the wedding day the bridegroom’s family make ready for the bride. “A thick candle, and several thinner ones, have ... been made ready for the occasion. The bridegroom’s father lights the smaller ones before the holy pictures [in use in families of the Greek Church], but sets up the large one on the threshold. It is called ‘the house candle.’” The father then prays for the new couple.[116]

A survival of an ancient Slavic custom, of covenanting together by crossing together an altar fire, would also seem to exist in Russia in the practices of young people at the “Midsummer Day” festival. A Russian writer says of these festivals: “More than once have I had an opportunity of being present at these nightly meetings, held at the end of June, in commemoration of a heathen divinity. They usually take place close to a river or pond; large fires are lighted, and over them young couples, bachelors and unmarried girls, jump barefoot.”[117]

There is a custom of wooing among the Moksha, of the Mordvins, that brings the threshold-altar idea into prominence. The parents of the wooer first make gifts, at their home, to the household goddesses. “These gifts consist of dough figures of domestic animals, which are placed under the threshold of the house and of the outside gate, while prayer is made to the goddesses and to deceased ancestors. The father [of the bridegroom] then cuts off a corner of a loaf placed on the table, and at the time of the offering scoops out the inside and fills it with honey. At midnight he drives in profound secrecy to the house of the bride elect, places the honeyed bread on the gate-post [of her house], strikes the window with his whip, and shouts: ‘_Seta!_ I, _Veshnak Mazakoff_, make a match between thy daughter and my son _Uru_. Take the honeyed bread from thy gate-post, and pray.’”[118] The images of domestic animals would here seem to stand for the slaughtered animals formerly offered at the threshold altar; and the linking of the altars of the two homes by offerings and prayer would seem to indicate the desire for a sacred covenant. When the bride is received at the bridegroom’s house, a notch is cut “with an ax in the door-post to mark the arrival of a new addition to the family.”

Among the Erza, of the same province, the bride, on the day of “the girl’s feast,” preceding her marriage, “takes mould [earth] from under the threshold [of her parental home] with her finger-tips, and thrusts it into her bosom,” as she goes out to seek a farewell blessing from her friends. In the bridegroom’s home, meanwhile, a lighted candle is placed on the threshold of the door; and, in some regions, when he and his friends go to the bride’s house to bring her to his home, he and they are met at the door by her parents with the covenanting bread and salt, and the words, “Be welcome, come within.” As the bride is borne out of her old home to go to her new one, she and her party “all halt and bow to the gate, for there, or in the courtyard, is the abode of the god that protects the dwelling-place. The following prayer is made to him: ‘_Kardas Sarks_, the nourisher, god of the house, do not abandon her that is about to depart; always be near her just as thou art here.‘” When she reaches her new home, she is carried (over the threshold), in the arms of some of her party, into the house of the bridegroom, carrying a lighted candle.[119]

The custom survived in portions of Scotland, as recently as the beginning of this century, of lifting a bride over the threshold, or the first step of the door. A cake of bread, prepared for the occasion, was, at the same time, broken by the bridegroom’s mother over the head of the bride. The bride was then led directly to the hearth, and the poker and tongs, and sometimes the broom, were put into her hands “as symbols of her office and duty.”

Lifting the bride over the threshold has been practiced in recent times, in England, Ireland, and the United States.[120]

Both bride and bridegroom were carried, on the shoulders of their elders, across the threshold of their new home, and laid on their bridal bed, in the marriage ceremonies of some of the tribes of Central America. And again the bridegroom carried his bride in this way.[121] In either case, it was the crossing of the threshold without stepping on it that was the thing aimed at.

5. LAYING FOUNDATIONS IN BLOOD.

In the building of a house, as a new home, the prominence given to the laying of the threshold, or to its dedicating by blood, is another indication, or outcome, of its altar-like sacredness. In Upper Syria a sacrifice is often made at the beginning of the building of a new house, and again at the first crossing of its threshold. “When a new house is built,” among the Metâwileh, “the owner will not reside in it until, with certain formalities, a black hen has been carried several times round the house and slaughtered within the door,” as if in covenant dedication of the house.[122]

Among the Copts in Egypt, when the threshold of a new house is laid, the owner slaughters a sheep or a goat on the threshold, and steps over the blood, as if in covenant for himself and his household with Him to whom all blood, as life, belongs. Then he divides the sacrificed victim among his neighbors; and they in turn come and step across the blood on the threshold, invoking as they do so a blessing on the new house and its owner, while coming into covenant with him.[123]

The foundation-stone of a new building is, in a sense, the threshold of that structure. Hence to lay the foundations in blood is to proffer blood at the threshold. Traces of this custom are to be found in the practices or the legends of peoples wellnigh all the world over.[124] Apparently the earlier sacrifices were of human beings.[125] Later they were of animals substituted for persons. The idea seems to have been that he who covenanted by blood with God, or with the gods, when his house, or his city, was builded, was guarded, together with his household, while he and they were dwellers there; but, if he failed to proffer a threshold sacrifice, his first-born, or the first person who crossed the bloodless threshold, would be claimed by the ignored or defied deity.

There is, indeed, a suggestion of this idea in the curse pronounced by Joshua, when he destroyed the doomed city of Jericho, against him who should rebuild its walls, he not being in covenant with and obedient to the Lord. “Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: with the loss of his firstborn shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.”[126] A later record tells of the fulfilment of this curse. It says of the reign of Ahab: “In his days did Hiel the Bethel-ite build Jericho: he laid the foundation thereof with the loss of Abiram his firstborn, and set up the gates thereof with the loss of his youngest son Segub; according to the word of the Lord, which he spake by the hand of Joshua the son of Nun.”[127]

Human sacrifices, in order to furnish blood at the foundations of a house, or of a public structure, have been continued down to recent times, or to the present, in some portions of the world; and there are indications in popular tradition that they were frequent in a not remote past.

It is said that at the building of Scutari, in Asia Minor, “the workmen were engaged on its fortifications for three years, but the walls would not stand. Then they protested that the only possible way to succeed was to lay under or in them a living human being. They accordingly laid hold of a young woman who brought them dinner, and immured her.”[128]

According to a story in China, when the bridge leading to the site of St. John’s College, in Shanghai, was in process of building, an official present took off his shoes, as indicating his rank, and threw them into the stream, in order to stay the current, and enable the workmen to lay the foundations. Finding this unavailing, he took off his garments and threw them in. Finally he threw himself in, and as his life went out the workmen were enabled to go on with their building. To this day the belief is general that that structure stands fast because of this sacrifice.[129]

“When the walls of Algiers were built of blocks of concrete [by Muhammadans], in the sixteenth century, a Christian captive named Geronimo was placed in one of the blocks and the rampart built over and about him. Since the French occupation of Algiers a subsidence in the wall led to an examination of the blocks, and one was found to have given way. It was removed, and the cast of Geronimo was discovered in the block. The body had gone to dust, and the superincumbent weight had crushed in the stone sarcophagus.”[130]

A story told among the Danes is, that “many years ago, when the ramparts were being raised round Copenhagen, the wall always sank, so that it was not possible to get it to stand firm. They therefore took a little innocent girl, placed her in a chair by a table, and gave her playthings and sweetmeats. While she thus sat enjoying herself, twelve masons built an arch over her, which, when completed, they covered with earth to the sound of drums and trumpets. By this process the walls were made solid.”[131]

“Thuringian legend declares that to make the castle of Liebenstein fast and impregnable, a child was bought for hard money of its mother, and walled in. It was eating a cake while the masons were at work, the story goes, and it cried, ‘Mother, I see thee still;’ then later, ‘Mother, I see thee a little still;’ and as they put in the last stone, ‘Mother, now I see thee no more.’”[132]

A similar story is told of a Slavic town on the Danube. A plague devastated it, and it was determined to build it anew, with a new citadel. “Acting on the advice of their wisest men, they sent out messengers before sunrise one morning in all directions, with orders to seize upon the first living creature they should meet. The victim proved to be a child (_Dyetina_, archaic form of _Ditya_), who was buried alive under the foundation-stone of the new citadel. The city was on that account called Dyetinets [or Detinetz], a name since applied to any citadel.”[133]

It is even said that “when, a few years ago, the Bridge Gate of the Bremen city walls was demolished, the skeleton of a child was found imbedded in the foundations.”[134]

A Scottish legend tells that St. Columba found himself unable to build a cathedral on the island of Iona unless he would secure its stability and safety by the blood of a human sacrifice. Thereupon he took his companion, Oran, and buried him alive at the foundations of the structure, having no trouble after that.[135]

And it is said that under the walls of the only two round towers of the ancient Irish examined, human skeletons were found buried.[136]

Until the transfer of Alaska to the United States, in 1867, by the Russian government, human sacrifices at the foundation of a new house were common in that portion of America. The ceremonies are thus described by one familiar with them: “The rectangular space for the building is ... cleared, a spot for the fireplace designated, and four holes dug, wherein the corner posts are to be set.... A slave, either man or woman who has been captured in war or is even a descendant of such a slave, is blindfolded and compelled to lie down face uppermost, in the place selected for the fireplace [the site of the domestic altar]. A sapling is then cut, laid across the throat of the slave, and, at a given signal, the two nearest relatives of the host sit upon the respective ends of the sapling, thereby choking the unhappy wretch to death. But the corner posts must receive their baptism; so four slaves are blindfolded, and one is forced to stand in each post-hole, when, at a given signal, a blow on the forehead is dealt with a peculiar club ornamented with the host’s coat of arms.” It is said that even to the present time, on the building of a house in Alaska, “the same ceremonies are enacted, with the exception of the sacrifices, which are prevented by the United States authorities.”[137]

In Hindoostan, Burmah, Tennasserin, Borneo, Japan, Galam, Yarriba, Polynesia, and elsewhere, there are modern survivals of this foundation-laying in blood.[138] It would seem, indeed, to have been wellnigh universal as a primitive usage.

Popular ballads give other indications of such customs, in various lands. “In a song, of which there are several versions, of the building of the bridge of Arta, it is told how the bridge fell down as fast as it was built, until at last the master-builder dreamed a dream that it would only stand if his own wife were buried alive in the foundations. He therefore sends for her, bidding her dress in festival attire, and then finds an excuse to make her descend into the central pile, whereupon they heap the earth over her, and thus the bridge stands fast.”[139]

“In another song the same story is told of the Bridge of Tricha, with the difference only that it is a little bird that whispers in the architect’s ear how the pile may be made to stand. A similar superstition connected with the building of the monastery Curtea de Argest, in Wallachia, forms the subject of a fine poem by the Roumanian poet Alexandri.”[140]

There is an indication of a like custom among the Vlachs in Turkey, as shown in their folk-poetry. The ballad of the “Monastery of Argis” tells of such an incident, in which the master-builder Manoli plays a part.[141]

Various substitutes for human offerings at the laying of a foundation-stone, or a threshold, have been adopted in different countries. Thus, in modern Greece, “after the ground has been cleared for the foundations of a new house, the future owner, his family, and the workmen attend, together with the _pappas_ [the priest] in full canonicals, accompanied by incense, holy water, and all due accessories. A prayer is said, and those present are aspersed, and the site is sprinkled with the consecrated water. Then a fowl or a lamb, which you have noticed lying near with the feet tied together, is taken by one of the workmen, killed and decapitated, the _pappas_ standing by all the while, and even giving directions; the blood is then smeared on the foundation-stone, in the fulfilment of the popular adage that ‘there must be blood in the foundation.’”[142]

The modern Greek term for this ceremony, _stoicheionein_, would seem to indicate a sacrifice to the deity of the threshold, or the foundation.

“The Bulgarians, it is said, when laying a house foundation, take a thread, and measure the shadow of some casual passer-by. The measure is then buried under the foundation-stone, and it is expected that the man whose shadow has been thus treated will soon become but a shade himself.... Sometimes a victim is put to death on the occasion; the foundations being sprinkled with the blood of a fowl, or a lamb, or some other species of scapegoat.”[143]