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Where else can you meet Assyrian singles in a safe setting from around the world and then know the specific things you have in common with them before ever even meeting them? We got a good feeling about it! In addition, a wooden tube coated with wax bellorta is placed between the baby's legs to carry urine into the jar. The cradle serves as the child's bed for at least twelve months. Babies are often nursed by relatives until their mother's milk begins to flow.

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When the baby cries, his mother kneels upon the floor to nurse him. If he continues to cry, his mother rocks him and lulls him to sleep. If she is busy, the baby's grandmother tota or older sister khatha or brother khona keep rocking the cradle until he falls asleep. If the child has a stomach ache or dyspepsia majaztha-d hanawehhis mother will give him some very sweet tea.

Weaning qetetha m-khilya begins gradually when the child is a little more than one year old. Custom requires the mother to remain in seclusion and not have a bath during the 40 days following birth. If the newborn is a girl, the seclusion period is extended to sixty days. Every day, female relatives and neighbors bring jars of nutritious food for the mother.

Other relatives pay congratulatory calls upon the parents and bring gifts, usually pieces of cloth, for the baby and his mother.

They offer congratulations: "Haweh brikha yalonkokhu-w 'alaha natirreh tlalekhu" "May your newborn son be blessed, and may God preserve him for you". During her seclusion, when she is in bed, the mother keeps an iron tool under her pillow to protect against evil spirits.

If she moves around the house, she must carry the sharp tool with her; and when she sits, she places the piece of iron beside her, in the hope of repelling the evil influence of the monster "Lilith" Lilitha.

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At the end of this period, the mother must take a ritual bath purificatory rites and then go to church to be blessed. For further protection against the evil eye, when the baby is three days old, his godmother takes him to church, where the priest prays over him.

The child is not to leave home again until he is forty days old. It is also customary to burn incense bissma in the corners of the baby's room to ward off evil spirits. A copy of the New Testament Syriac version is always kept beneath the infant's pillow, as are charms such as a sharp iron tool, a turquoise or blue bead, or a tutitha amulet containing significant phrases from the Scriptures. Some mothers also keep their boys dirty and ill clad or dress them as girls until the age of seven, to reduce the risk of harm from the evil eye ena bishtha.

The naming of the newborn is generally the father's decision. The paternal grandfather's or grandmother's name shimma is usually preferred. Babies are never named after older living relatives, nor after a brother or sister who died in childhood or early youth. Most traditional names are taken from the Bible or the saints. Baptismal rites Rushma-d mamuditha are usually performed when the child is forty days old, at the beginning of the "second period" of life.

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Sometimes the child is baptized earlier, especially if he is expected to die. Accompanied by his parents, grandparents, and godparents, the child, is taken to church. The godparents present the child, wrapped in a white cloth, to the deacon, along with the baptismal crown klila - a white silk ribbon. The priest alternates recitals of certain Psalms mazmureh and prayers slawatha with the deacon, and then consecrates the baptismal water in the gurna font.

Holding the sliwa cross and the iwangaliyon gospelsthe priest makes the sign of the cross three times over the water, to which he adds three drops of sacred oil. The deacon then presents the child to the.

The priest then anoints the infant's entire body, and makes the sign of the cross on his forehead.

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The deacon takes the child and hands him back to his godparents, who dress the child in his baptismal clothes and tie the crown around his head. The ceremony is followed by a feast at the parents' home. Assyrians observe a prescribed ritual of mourning when a death occurs. When someone is at the point of death, the local priest is called in to administer the bukhra holy bread and pray for him.

After the priest gives a benediction, relatives and close neighbors accompany the person during his final moments. The death is announced to relatives and friends by the deceased's nearest relative. This customary to first notify the village priest in order to make arrangements for the funeral service and burial. Church bells naqusha are tolled slowly. Immediately after the death, bereaved women stop wearing colored clothing and ornaments and dress instead in plain clothing, sometimes wearing their clothes inside out.

Bereaved men in the family do not shave or comb their hair until the first days of mourning have ended. Some refrain from eating on the day of death.

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It is a binding custom to bury the dead very quickly, on the day of death if possible. Wakes, or the postponement of burial for any length of time, are completely foreign concepts to Assyrians. Cremation is also alien to Assyrian tradition and is strictly forbidden. Funeral arrangements are simple, and the service is usually performed in the house of the deceased. The coffin sanduqa is made of plain wood and unadorned.

Flowers are considered inappropriate while in mourning, for they are a symbol of joy. Today, these rituals and restrictions are less rigidly observed, particularly among those living in the West. Relatives gather for a last farewell before the deceased is taken to church.

Neighbors and friends also arrive to console the family of the deceased, offering such ritual expressions of sorrow and sympathy as, "nuhra-l mitokhu" "may the light shine on your dead". The bereaved sit on mats or rugs on the floor.

Assyrian dating traditions

Although they try to hold back their emotions, the men sob loudly, while the women weep, sing laments jnanyatha - short, rhymed chants and wail while beating themselves on the face and breast.

If a husband, son or brother dies, it is considered even a worse family tragedy. In these instances, bereaved women may sprinkle dust or ashes on their heads, pull out their hair or tear their clothes and flesh with their nails.

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These unusual rituals are common only to Assyrians who have borrowed them from their Moslem neighbors. The body is carried to the church on a wooden bier twertha for the funeral service tishmishthawhich is usually conducted in a church room or in the church courtyard. The body is immediately taken to the church's public washing place, where two persons of the same sex as the dead familiar with the rites wash the body with warm water and prepare it for burial.

If the village church does not have a place for washing the dead, the funeral service is conducted in the house of mourning. The washing of the body is performed in strict accordance with the ceremony prescribed in the Book of the Dead. The corpse is first laid on its back, feet first when lowered.

Using warm water and soap, the body is washed starting from the crown of the head and the neck, proceeding to the arms right firstthe chest and entire front, and finishing with the legs and feet right first. The body is then turned over, and the procedure is repeated on the back of the body. Finally, the body is put in an upright, sitting position and water is poured on the head three times.

While the body is being prepared, the priest and deacons shamasheh conduct a lengthy funeral service lasting more than an hour amidst the incense rising from the perma censer carried by one of the deacons. The assembly observes the service in respectful silence. According to the Nestorian book of the Office of the Dead, the priest sings the hymns of the three mutwehs, each consisting of five prayers, two Shurayeh portions of Psalmsand a unitha anthem.

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Each mutwa concludes with three madrasheh hymns and two prayers. The rhymed madrasheh, delivered dramatically, are the most striking part of the service. When the washing ritual is completed, the hands of the deceased are crossed on his breast.

He is then clothed in his typical clothes and covered in a linen shroud kurakha. The body is enclosed in a casket and brought before the assembly of mourners. Bereaved women begin again to cry and wail.

After making the sign of the cross over the coffin and spreading incense around it, the priest and deacons sing special chants about ths dead. The service concludes with a reading from the Scriptures kethaweh qaddishehfollowed by several chants. A funeral procession is formed and then heads for the cemetery, led by one of the deacons, who carries a censer and marches steadily ahead of the processional cross.

Only men accompany the deceased to the burial ground beth qewurwatha ; female mourners, including the immediate relatives of the dead, are excluded from this ritual.

According to custom, four men carry the coffin on their shoulders, although they are constantly relieved by relays of bearers. Along procession of mourners follows. Two formations of qasheh-w shamasheh priests and deacons alternate singing solemn verses from the long anthem madrasha of "Push Bashlama" "Abide in Peace"which causes the mourners to sob louder. Other special hymns and anthems are sung on the way. Interment of the dead m-khametha-d mitha is performed in accordance with a prescribed ritual.

When the procession arrives at the graveyard, the coffin is placed by the side of the excavation, which has been dug east-west so the dead will face east. One of the deacons burns incense by the head of the deceased and solemn prayers and hymns are recited by the two formations of clergy.

The coffin is then lifted and lowered into the grave. The priest takes up a handful of uprah earthblesses it, and scatters it into the grave. He holds a cross over the grave and makes the sign of the cross. Mourners come forward and sprinkle earth in the same manner. While the grave is being filled, and earth piled over it to form a rounded mound, the priest recites the concluding prayers Slawatha-d khothama.

He then blesses the grave by sprinkling blessed water miyya-m burkheh on it, and makes the sign of the cross three times, from top to bottom and then left to right. All the mourners also make the sign of the cross and say "amen. At the end of the service, the priest scatters the container of holy water on the grave. Mourners approach to shake hands with the relatives of the deceased, saying, "haweh reshokhu bassima" "may your head be healed"or "Alaha manikhleh-w mrakhim illeh, u sanid libokhu" "May God rest his soul and have mercy upon him, and may He comfort your heart".

Then all disperse and return to the house of the deceased's family. At the door of the house, someone with a clay water jug pours water on the hands of the men returning from the cemetery.

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As they enter they say, "nuhra-l mitokhu" "may the light shine on your dead" and then sit in a room set aside for the men. Coffee or tea and cigarettes are served continuously. While the men sit and chat, the women sit in an adjoining room and continue to sing laments and sad lyric poems jnanyatha.

Everyone then eats food brought over by relatives and neighbors. Before the guests leave, they shake hands with the grieving family and express their sympathy. The family must remain at home for seven days, during which relatives and friends make visits of condolence bassamtha-d resha. Among the posthumous ceremonies, much importance is attached to the ceremonial rites of the "yomad itlatha" or "yoma-d bisma" the "third day" or "day of offering incense".

Relatives and friends of the deceased commemorate the third day after burial in a Mass, after which the congregation, including women this time, accompanies the officiating priest and deacons to the. Madrasheh and prayers for the peace of the soul of the deceased are offered and the priest sprinkles water that he has blessed on the grave.

On August 7, Assyrians in the homeland and in the diaspora gather together and share poems about the incident, reveal new artwork, etc. The Assyrian new year festival, known as Resha d-Nisan literally 'Head of April'is celebrated on the first day of spring and continues for 12 days.

Celebrations involve holding parades and parties, gathering in clubs and social institutions and listening to poets reciting "the Story of Creation. After the formation of the Turkish state in the s, Resha d-Nisan along with the Kurdish Nowruz were banned from being celebrated in public. Assyrians in Turkey were first allowed to publicly celebrate Resha d-Nisan inafter organisers received permission from the government to stage the event, in light of democratic reforms adopted in support of Turkey's EU membership bid.

This annual observance occurs exactly three weeks before the start of Lent. This tradition has been practised by the Syriac Christians since the 6th century.

According to legend, in the 6th century, a plague inflicted the Nineveh plains in modern-day northern Iraq. The plague was devastating the city and the villages surrounding it, and out of desperation the people ran to their bishop to find a solution.

The bishop sought help through the scriptures and came upon the story of Jonah in the Old Testament. In the Old Testament story, God sent the prophet Jonah to warn the city of Nineveh of great destruction unless they repent for their sins: "the word of the Lord came to Jonah the son of Amathi, saying: Arise and go to Nineveh, the great city, and preach in it: for the wickedness thereof is come up before me.

During his voyage, a violent storm occurred. The other sailors feared the boat would be completely destroyed and kill everyone if they did not get rid of Jonah, so they decided to throw Jonah overboard. As soon as Jonah hit the water, a giant fish swallowed Jonah whole. Jonah found himself in the dark stomach of the fish. Jonah began to pray earnestly for God to save him and, for three days and nights, Jonah prayed and asked for forgiveness for his disobedience.

Sep 09,   There's the official traditional cultural stance on something and then there's actual practice in the culture. I don't know how strongly Assyrians in general, or your girlfriend's family in particular, hold to their traditions, but it may not. Assyrian dating app, Chaldean dating app, Syriac dating app, Aramean dating app, Suryoyo dating app, ChaldoAssyrian dating app, Chaldean/Assyrian/Syriac dating app, Assyrian/Chaldean/Syriac dating app, Maronite dating app, Middle East Christian dating app, SuryoyoDate, Assyrian MatchMaker, Assyrian dating website, Chaldean dating website, Syriac dating . The Assyrian Match Maker survey consists of around questions having to do with basic information to more intimate topics. Questions are grouped into four categories: Basic, Curiosity, Courting, and Committing. Your survey answers are then processed and the Assyrian Match Maker logarithm will search out the best potential matches for you.

On the third night the fish became violently ill and swam near to the seashore where it vomited Jonah onto the beach. Jonah, thankful that he had been spared, started on the journey to Nineveh. Reaching the walls of Nineveh, he began preaching to people as he walked through its streets, "In forty days God will destroy this city because of your great sins. He called his people together and commanded them to wear sackcloth clothing and to let neither man nor animals eat as the people prayed and repented of their wicked ways.

All of the people of the city cried and prayed and asked God to forgive them for their sins. The city then was not destroyed. Upon looking at the story, the bishop therefore ordered a three-day fast to ask for God's forgiveness.

At the end of the fast, the plague had miraculously stopped, and on the 4th day, the people rejoiced. To this day, Assyrians of all three denominations-Catholic, Orthodox and Church of the East-still observe the fast for three days each year.

Somikka shares some common cts with the American festival of Halloweenbut its meaning is different. The main purpose of Somikka is to motivate and discipline Assyrian children to observe Lent by scaring them into fasting, when people would abstain from eating animal products for the seven weeks preceding Easter.

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The evening before the fast begins, what is called 'Somikka night' Layle d-Somikkasmall groups of young men dress in Halloween-like clothes, wear masks and also carry accessories such as wooden swords and shields.

These men then would knock on Assyrian homes and scare the children into fasting. The parents in return would give the young men "Somikka money" or, traditionally, food items and tell their children that this was to bribe Somikka off them.

They would also warn them that if they broke their fast during Lent, Somikka would come and punish them with misery and a hard life. This form of discipline is seen as part of raising children to grow up into God-fearing and upright adults. Assyrian villages in Urmia had another custom relating to Lent.

The head of every family would stick seven coloured feathers into a large onion, the feathers representing the seven weeks of fasting. He would then tie the feathered onion with a string and hang it from the ceiling of their living room, where it would spin every time there was a draft when the door was opened.

This attracted attention and served to remind the children of the fast. Every Sunday night he would remove, ceremoniously, one feather to indicate that one week of fasting was over, until all the feathers were gone by Easter night, the last day of fasting. The battle is then described as freedom fighters, both Christian and Muslim, defended against the Mongol attack. Having heard the fate that had befallen their countrymen in Tikrit and Mardinthey knew very well the fate in store for them if they were to lose this battle.

Instead of running and hiding, the women prepared for the battle and joined the ranks of the defenders against unfavourable odds. The historical account is in keeping with the legend, as both describe a brutal battle of attrition, in which both men and women joined together and defended themselves against Tamerlane's attack.

Malik Shalita and his wife-according to the legend dressed in white-are recorded as having been killed in this battle. The Assyrian historian Arsanous states that the young boys and girls represent the dead young men and women who ascended to heaven because they died for the cause of Christianity and in defence of their homeland.

The tragic nature of the event had left such an indelible impression on the minds of the survivors that they remembered the final battle and have honoured the memory of the fallen by re-enacting the camaraderie of the Assyrian men and women who died defending their homeland. There are many traditional practises that Assyrians observe when celebrating Kalo d-Sulaqa Ascension Day. Most commonly, in Hakkari, prior to the First World Wargirls in each village would gather and choose the prettiest one among them to be the Kalo d-Sulaqa 'the Bride of the Ascension' for that year.

She would be dressed in a traditional Assyrian wedding costume and then paraded around the village singing and asking for walnuts and raisins, which they would then share amongst themselves in a feast held afterwards in honour of the 'bride.

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