[150] A very common custom, especially in the interior villages of Armenia, is to give a lighted candle and an apple or orange in which small silver coins have been stuck, as gifts to the children. This is done by the eldest member of the family, usually the grandmother, at the time the younger ones come up to kiss her hand and receive her blessing. [151] For a description of the Easter and Christmas fasts, see Tavernier, Voyages 1:497-98. [152] The festivals of New Year's Day, Easter, and Christmas, I have described as related to me by my wife who has celebrated them in company with others in Constantinople. Such variations practiced in the interior of Armenia as I am aware of, I have indicated. [153] F. C. Conybeare, Ritual Armenorum pp. 213, 294. [154] Survey 36:167. Anonymous. [155] Tavernier, Voyages 1:496. [156] Dubois 3:441. [157] Ormanian p. 177. [158] F. C. Conybeare, Ritual Armenorum p. 224. [159] Brightman, Eastern Liturgies, chapter on Armenian Liturgy. For an interesting variation of this ceremony see Tavernier 1:502. Closely related to this ceremony is that of the blessing or purifying of a well. A well is not used until a priest has first blessed it, or if the water of a well becomes impure, it is necessary to purify it by the blessing of a priest. The latter takes a cross and a Bible and having requested the people to draw a pail of water which is thrown away, a second pail is drawn, over which the priest reads a psalm. The water is then blessed with the cross, incense is burned over the well, and the pail of water is emptied back. (Maschtotz.) [160] Lynch 1:203, 204. [161] Contemporary Review 70:695. J. T. Bent. Tavernier, 1:500, 501. [162] The people believe that the holy relic causes the mixture to boil. [163] Catholic World 11:301. Paul Terzian. [164] According to Maschtotz the devil is abjured and the Trinity invoked at the gate of the church. In the course of the ceremony the priest unclothes the babe and asks the godfather, "What seeks the child?" The godfather answers, "Faith, Hope, Love, and Baptism, to be cleansed from his sins and to be freed from the devils." The three immersions are symbolical of the three days of burial of Christ. (Maschtotz.) [165] In the description of baptism as witnessed by Tavernier, red and white threads were laid about the neck of the child at this point in the ceremony. They represent the blood and body of Christ and are probably believed to keep away the evil eye. Beads and various other charm tokens are commonly used for this purpose. (Tavernier 1:500.) [166] This is probably because evil spirits dwell in darkness, while the beneficent are light. [167] The similarity to the old Hebrew custom may be noted. [168] Paul Terzian, Catholic World 71:305. [169] Tavernier says that frequently two pregnant women who are on very friendly terms, will engage their future offspring, trusting to fortune that one will be a boy and the other a girl. (Tavernier 1:505.)