Portal de Periódicos da CAPES

Marriage Ceremonies in Morocco

1915; Volume: 5; Issue: 3 Linguagem: Inglês

10.2307/29738055

2327-7815

Edward Westermarck,

Islamic Studies and History

relations between the bride and her parents, p. 315.Relations between a wife and her parents-in-law, p. 317 sq. CHAPTER X SUMMARY AND EXPLANATIONS-Various superstitious beliefs and practices connected with Moorish marriages, p. 319 sq.Omens at weddings, p. 320 sq.Customs springing from the feeling or idea that bride and bridegroom are in a state of danger, pp.321-325.From the idea that the bride is a source of danger to others, pp.325-328.Why bride and bridegroom are supposed to be in a dangerous condition and the bride is considered to be dangerous to others, pp.328-342.Ceremonies practised in cases where either bride or bridegroom or both have been married before, pp.328-334.At Fez, p. 329.Among the Ulad Bu-'Aziz, pp.329-331.Among the Ait Sadden, p. 331 sq.Among the Ait Yusi, p. 332.Among the Ait Nder, p. 332 sq.Among the Ait Waryagal, p. 333.Sexual intercourse looked upon as defiling and, under certain circumstances, as a mysterious cause of evil, pp.334-338.Notions held about the female sex, pp.338-342.The dangers to which bride and bridegroom are believed to be exposed, pp.342-344.The jnun in many cases personifications of the mysterious qualities of persons or lifeless objects, p. 343.Ceremonies having a mixed origin, pp.344-346.The precautions taken at weddings readily assuming the shape of joyful performances, p. 344 sq.Practices expressing or symbolising sexual bashfulness, p. 345.Ceremonies expressing the antagonism which xii MARRIAGE CEREMONIES exists between different groups of people, p. 345 sq.Geremonies supposed to confer positive benefits on the bride or bridegroom or both, pp.347-359.E.g. to make their lives bright and happy or to bring good luck or prosperity, p. 347.To increase the food supply, p. 347 sq.To make the year good, ibid.To facilitate the consummation of the marriage, p. 348.To make the wife fruitful, and, particularly, a mother of male offspring, pp.348-351 (possibly 353).To make the wife remain in her new home or to strengthen the marriage tie, pp.353-355.To make the husband fond of his wife, p. 355.To make her the ruler, p. 355 sq.To give the husband power over her or to make her a good wife, p. 356 sq.To make her dear to the bridegroom's family or to put her on good terms with her mother-in-law, p. 357.In many cases impossible to make a definite distinction between protective or purificatory ceremonies and such as are held to result in more positive benefits, p. 357 sq.Baraka as an element in the ceremonies connected with a Moorish marriage, pp.358-362.Bride and bridegroom regarded as holy persons, pp. 359-362.Marriage enjoined as a religious duty, p. 359.Holy individuals or objects very susceptible to all kinds of harmful influences, especially those of a supernatural kind, p. 360.The nature of baraka, ibid.Benefits expected from a wedding, pp. 360-363.A wedding looked upon as a potential cause of other weddings, p. 362 sq.The presence of friends and guests held to benefit bride and bride- groom, p. 364.The social importance of Moorish marriage cere- monies, p. 364 sq.