[170] In fact when there is a variance of choice between parents and daughter it is common for the girl to regard the decision of her parents as being her fate. "Wenn eine junge Frau mit ihrer Heirat, die sie, nach dem Willen der Eltern geschlossen hat, unzufrieden ist, so singt sie: 'Was soll ich meinem Vater und meiner Mutter sagen? Das war auf meine Stirn geschrieben.'" (Abeghian p. 54.) [171] Paul Terzian, Catholic World 71:305. [172] It is very evident that the expense of these festivities is a considerable item in the budget of the bridegroom's father. But it is a matter of social pride and respectability to live up to a certain standard of established usage. Accordingly many families involve themselves in life-long incumbrances, not only in the betrothal and marriage festivities but also in the ceremony of baptism, simply to come up to a recognized norm of expenditure. (Tavernier 1:504, 505.) [173] Cesaresco, chapter on Armenian folk-songs. [174] Paul Terzian, Catholic World 71:508. [175] Bent, Contemporary Review 70:701. [176] Tavernier states that in Persian Armenia a man frequently lives with his wife ten years without ever hearing her voice or seeing her face. Of course she does not sleep with her veil over her face, but she is always careful to blow out the candle before she removes the veil, as she is to rise before daybreak in order to put it on again. (Tavernier 1:507.) [177] Trowbridge, New Englander 33:1 ff. [178] Paul Terzian, Catholic World 71:509. [179] This statement is in contradiction to a previous statement that the body of the dead is merely wrapped in white cloth after it has been washed; (see page 60) the use of the white cloth is common among Gregorian Armenians. [180] Paul Terzian, Catholic World 71:509 ff. [181] Ormanian p. 36. [182] Ross, Social Psychology pp. 88-89.