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]