Wedding Feast Research Articles

Creation and the Revelation of God: Interwoven and Interactive Themes across John 1:1–2:12

Abstract John 1:19–51 provides a bridge from the prologue (1:1–18) into the body of the narrative and the inauguration of Jesus’s public ministry at a wedding feast (2:1–12). The primary theme underlying these opening days has long been debated. Further, do the days articulated by the regular temporal markers tally to six or seven? The evangelist presents the prologue in a chiasm that turns on the pivot of v. 12b. The opening and closing elements correspond to one another (creation imagery in vv. 1–5; revelation imagery in vv. 16–18), but the latter has been fundamentally affected by the pivot: the incarnation of the Word of God and the human response to it. Moreover, as a prologue, its structure and content profoundly affect what follows. Based upon these foundations, this essay argues that themes of both creation and revelation are interwoven and interactive across these early passages.

The Wedding Feast of Caranus the Macedonian by Hippolochus

Andrew Dalby, who furnished a new translation of The Banquet by Philoxenus in PPC 26, here performs the same service for another important text. Like the piece by Philoxenus, that by Hippolochus survives only in the pages of The Deipnosophists by Athenaeus. Dating back to the 3rd century BC, it seems to be the earliest surviving text which is devoted exclusively to the description of a banquet; and it has many other features of interest. This is the first article to be written about it, and the first time when it has been presented on its own.

Образная основа сказочной формулы в структуре фольклорного текста (на материале русских, словацких и чешских сказок и их переводов)

The article presents a comparative analysis of fairy-tale texts from the perspective of their structural, semantic, pragmatic, as well as linguistic and cultural features. Verbal and semiotic code of fairy tales has been reconstructed on the basis of their bidirectional translation (translation of Folk Russian Tales by A. Afanasiev into Slovak and Czech and, vice versa, Slovak and Czech fairy tales translation into Russian). The article considers fairy formulas, namely, initial, middle and final ones proceeding from the archetypal structure, value and semantic dominants, as well as concepts of folklore texts (transformations and variants of plots and allomotives, typology of images and names of fairy-tale characters through the lens of V. Propp, S. Neklyudov, E. Novik and others’ views). The units under scrutiny are described both in terms of their equivalence, figurative structure, and possible translation transformations, as well as ways of transferring culture-specific elements and pragmes into foreign cultural folklore and semiotic space. The approach applied in the article presupposes cultural and semantic reconstruction of the predominant conceptual spheres actualized in fairy tales, particularly the ones of giving, the Way, 'us' and 'them', happy end and marriage (Russian motif of wedding feast), oppositions of the living and the dead, functions of fairy-tale loci, such as emptiness, chaos and cosmogonic representations associated with them. Moreover, the research analyzes modal, temporal, and syntactic characteristics of fairy-tale formulas, lexical and semantic substitutions, as well as compensations and equivalents in the target text.

Afanas’ev’s Poetic Views of the Slavs’ on Nature and Its Role in Understanding Paganism and Mythology

The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas’ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas’ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas’ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers’ points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas’ev’s book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist.

The Significance of Food in the Parable of the Wedding Feast in Matthew 22:1-14 and the Kanyaw

This study delves into the significance of food in Matthew 22:1-14, specifically exploring parallels between the Parable of the Wedding Feast and the Kanyaw festival of the Igorot people. Employing a qualitative-descriptive approach, the researcher adopts a hermeneutical spiral methodology involving the sequential steps of “See, Discern, and Act.” The research emphasizes five key themes that draw parallels between the biblical parable and the indigenous festivity. Firstly, the study highlights the importance of the invitation in both contexts. Whether it is the divine call in the parable or the cultural invitation of the Kanyaw, there is a common thread in the significance of extending and receiving invitations. Second, the celebration emerges as a significant theme, suggesting shared elements between the joyous gatherings depicted in the biblical narrative and the cultural festivities of the Igorot people. The third theme revolves around the crucial role and preparation of food. This underscores the centrality of food in both the biblical narrative and the Kanyaw festival, shedding light on the cultural and spiritual dimensions associated with preparing and sharing meals. The fourth theme explores the responses of those invited, drawing parallels between the biblical account and participants' reactions in the Igorot celebration. Lastly, the study delves into the social implications of the feast in both contexts. By examining how the feast influences social dynamics and relationships, the research aims to offer an inculturated understanding of the feast in the parable's context. In essence, the study provides a nuanced exploration of the parallels between the biblical narrative and the indigenous festivity, contributing to a more comprehensive understanding of the cultural and spiritual dimensions of food and celebration in these contexts. Keywords: Parable, Kanyaw, festivity, Igorot, food, kosher, non-kosher, wedding feast, Jesus, Jewish, thanksgiving, ritual, garment, exegesis, mambunong, mankotom, fiesta.

광산 김씨 김노헌 가문의 내방가사 작품 고찰

The fact that women in the Kim no-heon family have been creating Naebanggasa for generations is significant in that it led to the creation of modern Naebanggasa. Kim no-heon, whose pen name was Songseok, left behind a collection of works called 『Songseokyugo』. With his wife, Jeonju Yoo, he gave birth to four sons and two daughters. His wife, Jeonju Yoo, wrote Susimtan, his second daughter, Kim gi-rye, wrote Hoehongyeongchukga, and his granddaughter, Kim Seong-jong, wrote Susindonggyeongga.
 Susimtan is a work with a total of 114 lines and 231 phrases written by Jeonju Yoo in late spring of 1921 when she was 70 years old, lamenting the worries that settled in her heart. The root of her anxiety was, among other things, due to the fact that she had suffered from a disease in one of her legs, making my daily life become inconvenient. The work consists of 7 paragraphs. What is noteworthy in terms of the author's consciousness is that the location of her parents' house is conveyed from the perspective of aspect of geomantic theory of feng shui theory, and conveyed that his parents' family members are leading a comfortable life in a famous place. In terms of expression, it can be seen that various rhetorical techniques are used, including exclamatory endings.
 Hoehongyeongchukga is a song with a total of 106 lines and 201 phrases containing the contents of congratulating the party, when Kim no-heon and his wife held the wedding feast on March 17, 1927, their 60th wedding anniversary. The work consists of five paragraphs. Looking through her works, the author is identified as a woman with very high self-esteem, bright and energetic, and with a sense of honoring her family. In terms of her expression, she uses various rhetorical techniques alone or in combination to enhance her literary beauty. In addition, looking at the narrative of her work, it can be seen that she was influenced by Susimtan in the way she developed the poetic sentiment.
 Susindonggyeongga is a work of 98 lines and 191 phrases written by the author in 1912 celebrating the birthday party of her grandparents who celebrated their 60th birthday at the same age. The entire work consists of eight paragraphs. The author has a good sense of humor, and is a woman having a sense of honoring her family. In particular, through her works, the author's taoist consciousness is brought into focus. In terms of expression, it can be seen that she is enhancing her literary beauty through the use of various rhetorical techniques and word play. In addition, it is noticeable that she appropriately uses various poetic words cheering the atmosphere up throughout her work to convey the excitement of the party.

Changes in the Form of Face-to-Face Rice in the Malay Community in Simpang Empat Village, North Labuhan Batu Regency

This study discusses the face-to-face rice procession at the wedding party of the Malay community in Simpang Empat Village. The purpose of this study is to explain the face-to-face rice procession and the form of change in the face-to-face rice procession at the wedding feast of the Malay community in Simpang Empat Village. The research method used is qualitative research. Data collection techniques include field observations, interviews, and documentation. The theories used in this study are the theory of Tradition from Coomans and the theory of Social Change from J.L Gillin and J.P Gillin. The results of this study explain that the face-to-face rice tradition consists of a preparatory stage, then followed by an implementation stage. At the implementation stage, it begins with gathering the bride and groom, served various dishes, then begins the game of pulling flowers, looking for chicken in rice, eating and drinking together, choosing the food you like, distributing food, and finally repeating the in-laws.Along with the times, The tradition of face-to-face rice has also changed. Changes in terms of form and materials used, changes in terms of function are carried out and there are changes in the series of events of the face-to-face breastfeeding process. The cause of changes in the face-to-face rice tradition is due to technological advances, people's thinking that has begun to change, and economic factors.

Village Lunatics

Village Lunatics

Traditions of honoring the bear in the Yakut "kurum" celebration

This article presents the results of a study of the bear image in the Yakut hunting culture and the Yakut bear holiday "kurum". The aim is to identify the bear holiday among Yakuts. The cult of bear veneration can be traced in many peoples of Siberia, but until later it was believed that Yakuts had no bear holiday, only in the 19th century R. K. Maak recorded a bear holiday among Yakuts and Tungus population in the Vilyuysk district of Yakutia. The bear festival can also be traced among the Tungus population in the Vilyui district, where they lived closely with the local Yakuts and entered into various ties, which most likely caused the Yakuts to adopt some Tungus traditions. The source base of the work is ethnographic materials of researchers of the XIX-XX centuries, as well as previously unpublished field materials collected in Suntarsky district of the Republic of Sakha (Yakutia). The main conclusion of the study is that the Tungus population of the Vilyui district, who had a fairly well-developed bear cult, took an active part in the formation of the bear ritual "kurum" among the Vilyui Yakuts. In the central and northern regions of Yakutia, the "kurum" festival as a bear ritual is not mentioned, in other words, it was not widespread, although the term itself is found in the Yakut lexicon and means a wedding feast.

Eating Well/Well Eaten: Lot’s Wife’s Folly and the Wisdom of Salt in Cleanness

ABSTRACT In attributing the punishment of Lot’s wife to a culinary misuse of salt, the Cleanness-poet evinces salt’s potential as a vexed and unstable signifier in medieval cultural discourse. Far from clarifying the workings of divine justice, the poet’s rationale for Lot’s wife’s punishment actually exposes the inconsistencies of her story in its moral setting. Cleanness deviates from the predominantly favorable coding of salt in the Bible and in various medieval social and intellectual domains, where it was associated with sacrifice and covenant as well as preservation, table-fellowship, and prudence. Building on Derrida’s concept of hostipitality, this article investigates how salt figures in Cleanness’s consideration of the hostility or coercion latent within rituals of commensality, through which the Christian collective is modeled. Furthermore, I propose that the fate of Lot’s wife as saltlick establishes “the eater eaten” as a topos that adds piquancy to Cleanness’s many homiletic representations of feasting, from the Wedding Feast to Baltazar’s banquet. By destabilizing the exemplary structures Lot’s wife’s punishment traditionally buttresses, the backstory of salt points instead to the uncanny as a route into the poem’s subtle deconstruction of commensality.

Reader, I

Reader, I Corey Van Landingham (bio) had grown skeptical of line. Of stern procession down a page's blue rule. Malmaison's perfumed rows the Empress marched down—Rosa Centifolia, Rosa Lucida—while her husband's flotilla lapped toward Trafalgar. Of the jealous descent. I had cast off such impossible realms—near Diamond Head, on an unseasonably cool August morning, Gloria, great-aunt, finally let go the material world forty minutes after father was lifted from his last bed. Then I shared the blood of three still-breathings. Lone quatrain, us. Who mostly didn't speak, or write. All to say—when I attended the teeming wedding feasts, the high school graduations of yet another Cleveland cousin, the austere Catholic masses full of him, I softened, a bit, my stance. Signed my name inside his family Bible, though I didn't believe. Seventeen casseroles sent post-surgery, reliable piles of Christmas cards. In the frozen cemetery, enough small talk to cancel out a whole sad self. When I glanced, after, the sprawling hand-drawn tree from which he came, I thought of shallow [End Page 217] roots. And the women of Greece mourning, each year, mortal Adonis. Reader, some say they were a simple people, who believed in mere symbols, gods of corn. They planted—in the quick, festive flush of summer heat—fennel and barley in terracotta shards. "Gardens of Adonis" they called these small, short-flourishing graves, and when on the eighth day the false flowers withered, the women flung them to the sea. Imagine—their dead that present. Listening. So when I make the small cut, insert the orange-flowering Arizona into our disease-resistant, winter-sturdy Wife of Bath, I say a little prayer. Beautiful, brief Adonis—forgive me my hubris, this dreamy cultivar, this mingled seed. We wrap grafting tape around the rose's wound. Wife now, I see it. The fresh lesion of two. Tender twinning. We know not what will come after—peach petals, scent of myrrh? A tusked beast rushing from the forest to gut us, four months in hell? But we know what came before. Which ship held which man before he lay down in which new country with which wife. The log they sawed, the plates they stacked. The children they buried and the children that buried them in deep family plots. It astonishes me still how many shared the same name. How his people will gather in the same church gymnasium, in Bucyrus, after the funeral, the baptism, after the wedding for the same creamed chicken. That they stand in the longest lines for that. Reader, I found belief outside belief when for the first time the cicadas weren't screaming, all evening outside our bedroom, me me me me. [End Page 218] Corey Van Landingham Corey Van Landingham is the author of Antidote, Love Letter to Who Owns the Heavens, and Reader, I, which is forthcoming from Sarabande Books in 2024. She teaches in the MFA program at the University of Illinois. Copyright © 2023 The University of the South

Cultural reality of nyogug pendhalungan: social unearned revenues (ethnososiology pendhalungan approach)

This qualitative research on pendhalungan etnososiology aims to reveal nyogug cultures. Cultural tradition helps the wedding feast as a sacrificial unit of present and future economic resources that are certainly to be returned because of social agreement. This atmosphere makes social unearned revenues. Therefore, nyogug cultural tradition becomes an analytical tool. Data were collected through participant observation. The result of this research shows cultural tradition is social unearned revenues recording unity of revenue and expenses. So, measuring it at time of acquisition is also for expenses when it’s incurred. A situation that provides the development of recording transactions based on fairness and equity based on togetherness, as a business entity recognizes revenue and expenses as one. For both of these requirements is the future sacrifice of economic resources. Conditions to bind continue or to become obligatory until satisfied as unearned revenues to economic and physical benefits, revenue and expenses must also be measured and recognized when the nyogug activity occurs. Thus, the measurement of these two accounts at the time of acquisition is also for expenses when incurred.

A Critical Companion to Old Norse Literary Genre

A Critical Companion to Old Norse Literary Genre

When a King of Norway Became a King of Russia

When a King of Norway Became a King of Russia

거룩한 가르침(Sacra Doctrina)과 철학의 역할

It is well known that Thomas Aquinas sees the relationship between reason and faith in harmonious terms. How then can we account for the case where anything is found in the claims of the philosophers which is contrary to the Christian belief? In order to examine his answer to this question, we should focus on Thomas’ Commentary on the De Trinitate of Boethius, q. 2, a. 3., in which he deals with the question whether it is permissible to use philosophical arguments and authorities in the sacra doctrina whose object is God. Thomas’ contemporary, Bonaventure refutes the theologian’s usage of philosophical argument in his theologizing since philosophy should not be mixed with theology lest the former should be changed into the latter. On the contrary, Thomas claims that philosophy is changed into theology, just as Jesus changed water to wine at the marriage feast in Cana. This claim leads us to the conclusion that Thomas who justifies the theologian’s usage of philosophical argument in his theologizing, is on the opposite side of Bonaventure.

The genesis of the new science and Christianity in the light of the problem of infinity

The subject of the study is the interrelation of philosophical and theological ontologies in the context of the problem of the correlation of the finite with the infinite, which is crucial for the genesis of the new science. For the first time, the grounds are proposed for completing a one-sided approach to the study of the genesis of a new science within the framework of the history of philosophy, where the question of the influence of Christianity cannot be fully disclosed. It is established that the aporias of Zeno of Elea are the philosophical equivalent of the gospel parable about the marriage feast, and this latter is the theological equivalent of Zeno's reasoning. The methods of analysis, generalization, comparison are used in the work. It is shown that the founders of the new science solve the problem of the ratio of the finite and the infinite according to the "Zeno scheme". And in view of the equivalence of this scheme of the gospel parable about the marriage feast, the ontological changes that caused the modern crisis of the subject-object paradigm, as well as the crisis of the identity of the I-subject, are explained. The author comes to the conclusion about the ontotheological nature of the origin of the new science, in the light of which transhumanistic intentions to renew human nature find their place.

War against Prohibition: Italians and Booze in New York City, 1920–1933

War against Prohibition: Italians and Booze in New York City, 1920–1933

A Comparative Reading of John Keats’s Isabella and Lamia

Keats’s Isabella and Lamia are narrative poems. They describe passionate love stories. In the former, two brothers with mercenary motive murder Lorenzo, the lover of their sister. Isabella, the sister, hides the cut-off head of the lover in a basil-pot. She loves the head. The cruel brothers steal the basil-pot with the head. Isabella pines and dies. The brothers are banished from Florence. In the latter, Lamia, a serpent-woman, seduces Lycius, a youth of Corinth. Apollonius, a sage or Lycius’s instructor, detects her identity and denounces her in their marriage feast. She vanishes. On the spur of moment, Lycius dies. This research article makes a comparative reading of Isabella and Lamia in terms of their sources, motifs, themes and characters. It has been structured into three parts- Introduction, Thematic patterns and Conclusion. John Keats’s respective poems and various books with critics’ opinions about Keats and his Isabella and Lamia have been consulted in course of preparing this research. The article concludes that Keats creates pleasure and horror in both poems mentioned above in order to balance two worlds- the real and the ideal.

الأمر بوليمة النكاح وإجابة الداعي إليها في صحيح مسلم (دراسة فِقهِيَّةً مُقارِنَة)

Abstract This paper which is entitled "The Order of Conducting the Marriage Feast and Answering the Invitation in Sahih Muslim - a Comparative Study", is one of the most prominent means of making the marriage known which is dealt with by the Islamic scholars plainly in details. This subject is worth of study and researching because it is closely associated with the Muslim community, and feeding people in such occasions is from the close good deeds the Islam urges and calls for. The researcher began to discuss this subject starting with the hadiths in the Sahih al-Imam al-Muslim in which the order was given regarding the marriage meal. The study wants to know whether there is any order calling for doing the meal or answering the inviters of the meal or eating from it believing that it is Muslim’s duty to answer the invitation or not. Then, the researcher talked about the most appropriate attitude of the scholars and their viewpoints in terms of this topic besides showing their proofs and discussing them to arrive at a moderate and correct viewpoints among all these viewpoints. The researcher divided the research into an introduction, four sections, and a conclusion. In the introduction, the researcher mentioned the importance of the research, the reasons for choosing it, and its methodology. The first section comes across the definition of the terms of the title in a way that the researcher dealt with the definition of the command, the meal from the perspective of the language and terminology, and it introduces Imam Muslim and his book (True Muslim). Then the second section concentrates on making the order to conduct the banquet whereas the third section focuses on the order to answer the invitation for the banquet. Then, the fourth section studies the order to eat of the meal through mentioning the sayings of the scholars and their evidences. Finally, the researcher arrives at the most important concluded points.

A Study on the Cultural Differences Reflected in Chinese and American Wedding Feasts

With the globalization of the social economy and the increasingly frequent cultural exchanges between countries, China has gradually been understood by the world, and at the same time has been subjected to the influences of foreign culture, which involves the impact of foreign marriage customs and traditions on our society. Whether in China or America, marriage is an essential thing. Since modern times, my country's marriage customs and traditions have gradually evolved and become more Western, but due to an eclectic mix of history, religious beliefs, and social core values, these caused a plethora of marriage practices in several places in China. The exchange and integration of different cultures is an inevitable part of cultural development. The Western touches in Chinese wedding cultures are clearly seen in many elements of contemporary Chinese weddings. Through the analysis of the characteristics of marriage customs between China and the United States, this paper draws out the reasons for the differences and the common development trend, in order to better understand the way of life of the two countries. The reasons for these differences were excitingly explored and summarized through the comparison of Chinese and Western wedding venues, decorations, wedding dresses, the entourage, color motif and theme, wedding banquets/ meals, table manners, superstitions, and a lot more. This paper hopes that through the analysis of cultural differences between Chinese and Western weddings, we can better understand the cultural fusion between Chinese and Western cultures, and promote the exchange and integration of different cultures.