The nifjht proeession is perhaps the principal feature of the marriage. The bridegroom goes to fetch the bride at night, as in the parable of the Ten Virgins, and brings her to his house at mid- night (Mt 25"), with lamps — not, according to Edersheim (ii. 455) and Trench (Parables, 248), with torches, as the Roman custom was. These lamps were placed in a hollow cup, affixed to a long pole. A relic of this custom is seen in the present day among the East Syrians (Nestorians), who have the procession in the daytime, but carry two unlighted candles before the bride (Catholicos of the East, p. 153) ; in their case the bridegroom does not fetch his bride himself, but sends his father or friends, whence the usual ex- pression for ' to marry a son 'is 'to bring a bride for hira ' (ib.). A reference to these lamps has been seen in 2 Es 10-, but this seems to refer to the lights in the guest-room. Before the bridegroom comes, the bride makes herself ready (Rev 19') with the bath ; this was the custom, and seems to be referred to in Eph 5-''^. The herald going before the bridegroom and crying, ' Behold the bridegroom, come ye forth to meet him' (Mt 25*), is a common feature of Eastern life, in which an expected magnate is usually preceded by such an announcement. But in the p.arable was the bride- groom returning with his bride to his own house, or going to fetch her? The latter view is taken by Edersheim (ii. 454 if.), who thinks that the
bridegroom was coming from a distance to the wedding in the bridi's liouse ; but the other view, held by most commentators, is much more probable. Normally the wedding is in the bridegroom's house, and in the absence of any requirement of the parable to the contrary the usual custom must be assumed. And there is an early interpretation of the meaning; the words 'and the briile' are added to Mt 25' by DX2, Syr-.sin, Syr-psh, Vulg., Arm., some Fathers, and some cursives. There is no doubt that these words are an interpolation, but their addition shows that the authorities named understood the bridegroom to be returning with his bride. It is true that in the best te.xt she is not mentioned ; but that is because she is not needed for the purpose of the parable. In a vill.age it would be natural for some of the virgin friends of either party to await the couple outside the place of marriage ; anil, indeed, our own custom, by which the bridesm.aids go to the door of the ciiurch to await the bride, is exactly parallel.
No benediction of the marriage is mentioned in the NT, though it will be remembered that the feast itself was a religious act, as was the Agape (EUE i. 166, 173 f.). According to Edersheim (i. 355) it was customary among the Jews for the benediction to take place immediately before the supper ; a blessing was said over a cup, and presum- ably the bride and bridegroom drank of it. A benediction seems to be implied in Ignatius, Polyr. 5, where the 'consent' of the bishop is required (above, § 2) ; and it, with a nuptial Eucharist, is expressly mentioned in TertuUian, ad Uxor. ii. 8. For the present custom among Eastern Christians see Catholicos of the East, p. 151. The benediction, which is much overshadowed by the marriage feast, should take place among the L. Syrians in church, but in practice is usually in the house ; a little consecrated earth from the martyrs' tombs and the ring are put into a cup of wine and water, and both parties drink of it. They are crowned with threads of red, blue, and white, and many prayeis are said.
The marriage supper follows the benediction, when the bridegroom has returned with bis bride ; ydfios and 70/^01 properly mean this (Mt 22"-), and then come to mean marriage in general, as in He 13*. The feast is given by the bridegroom's father (Mt 22-) or by himself ; Samson provided it, though he came from a distance, and this is said to have been the custom of the time (Jg 14'"). The supper was prolonged till late in the night (Lk 12'°-*^). The parable of the marriage of the king's son (Mt 22-"''', apparently q^uite a diilerent incident from that of Lk 14'"-'") gives an account of it. To refuse an invitation to it without good cause was counted a great insult (Mt 22'), for to be bidden at all was an honour ; the bidding to the marriage of the Lamb conveys a blessing (Rev 19" ; cf. Lk 14'"). Before the supper a servant goes to summon the invited guests (Mt 22"- ; cf. Est 6'*) ; and this continues to this day in the East, where the absence of clocks makes the custom necessary. At the feast the guests are arranged in order according to their rank (Lk 14'"- )• Not only is the bride arrayed in 'tine linen, bright antf pure' (Rev 19"), but each guest wears a wedding garment {IfSv/xa yd/xov, Mt 22") ; the lack of it is an insult, whether or not we are to suppose a reference to the custom of giving garments as presents by kings and great men in the East (so Edersheim, Trench) — and refusing a gift is ever a sign of contempt (cf. the story of Esau and Jacob's presents, Gn 33) ; in the parable no excuse is otlered. The feast lasts for seven or fourteen days (Gn 29", Jg 14'-, To 8'"), and during this time all fasting is sn])erseded (Mk 2'»; cf. Edersheim, i. 663). The bride and bridegroom are treated as king and queen, and arc