When the bride and groom return from the church they find at the house of the former a drink prepared from the milk of almonds and some small cakes. While at table the groom leaves his wife a moment to go to his father's house, and returns when the meal is half finished. He remains with her until midnight, when he takes her to his mother's, where there is a new celebration, similar to the one that has already taken place at the bride's mother's. The hour at which the groom goes for the bride is so scrupulously observed that any delay would be a grave cause of complaint, and perhaps of quarrels. The first day of the celebration is called the "festival of the bride" (_fistinu di la zita_), and the guests are all selected by the bride's mother. The second day is called the "festival of the groom" (_fistinu di lu zitu_), and the guests are all the friends of the groom. This ceremonial is, however, not so fine as that called "of the bride," _di lu macadaru_. The bride, elegantly dressed, is seated beneath a mirror to receive the congratulations of her friends. At her right and left are placed seats for relatives and friends, arranged according to certain traditional laws which no one ever thinks of violating. The right side is reserved for the relatives of the groom; and if any one is prevented by ill-health from attending the festival, the seat belonging to him is either left vacant, or some friend is sent to occupy it, or a pomegranate is placed in it, or it is turned upside down. We may note, in passing, that the women alone are allowed to be seated in the circle: the men, of every age and rank, remain standing. This custom, and especially the position assumed by the bride at that time, has given rise to the proverbial expression of comparison: _Pari la zita di lu macadaru_, which is said of a woman in gala-dress.[23]