Page 54 - thesis_biby_tharayil

44
97
the marriage covenant which they made upon the Sacred Scripture. This
also implies the unity and indissolubility of the sacrament of marriage. This
sharing of the sweet drink by the couple signifies the beginning of their
communion in the Church community.

3.7.9.6 Knocking at the Bridal Chamber

Until recent years there existed a ceremony, which occurred on the
third day of the marriage of the Knānites, known as the shutting and
98
opening of the bridal chamber (adachuthura). The mother of the bride
comes to the house of the bridegroom with special sweets and foods. The
couple goes into the bridal chamber with elders and friends, and the door is
closed. The mother of the bride comes to the door with a lamp and a vessel
of water. The mother then promises household utensils and ornaments to the
bridegroom so that he might open the door. The traditional songs are
chanted which are known as the Song of knocking at the door (Adachuthura
99
Pattu). Then all come out of the chamber into the pandal, where songs for
“putting oil” (Ennappattu) and for “bathing” (Kulipattu) will be sung. 100
After the bath, all gather in the pandal, and the couple circle the lighted
lamp representing the Risen Lord Jesus Christ. This is called “touching the
lamp” (Vilaku Thodel). 101 The groom and other men stand around the
lighted lamp and form a ring around it. They sing the traditional songs and
touch the lamp and sign themselves with the sign of the cross. Then the
bride and the women do the same. At the end, all who participated in this
ritual, as well as the rest of the families, will eat a meal.

3.7.9.6.1 Theological Significance

This is an Indian adaptation of the rite used by the Catholic
Chaldeans for the dismantling of the bridal chamber. 102 Marriage is ordained

97
Cf. PULLAPPALLY, JOHN P. M., “Socio-religious Customs of Knanites” (Malayalam),
in J. VELLIAN (ed.), Symposium on Knanites, The Syrian Church Series, Vol. XII,
Kottayam, 1986, p. 109.
98 Cf. VELLIAN, J., Knanite Community History and Culture, Syrian Church Series Vol.
XVII, Jyothi Book House, Kottayam, 2001, p. 21.
99 Cf. Ibid., p. 73.
100
Cf. VELLIAN, J., “Marriage Customs of the Kinanites”, in J. VELLIAN (ed.), Crown,
Veil, Cross, Syrian Church Series Vol. XV, Kottayam, 1990, p. 38.
101
Cf. Ibid., p. 38.
102 Cf. EDAKALATHUR, L., The Theology of Marriage in the East Syrian Tradition,
Pontificium Institutum Orientale, Roma, 1994, p. 160.

www.knanayology.org