\u00cen inten\u0163ia model\u0103rii unui destin fericit se performau odinioar\u0103 anumite gesturi, despre care \u00eens\u0103 azi de-abia se mai \u015ftie c\u00e2te ceva, \u015fi aceasta doar ca pretext pentru crearea bunei dispozi\u0163ii, multe fiind chiar luate \u00een der\u00e2dere, \u201evorovesc muierile c\u0103 ce f\u0103ceau amu-s o sut\u0103 di ai, sara, \u00een fa\u0163a por\u0163\u00ee, c\u00e2nd li s\u0103 gat\u0103 subiec\u0163ile di discu\u0163ie, \u015fi nu s\u0103 plictisasc\u0103 babile sup\u0103r\u0103rii \u015f\u00een rest, nu mai prezint\u0103 niciun fel de interes\u0163\u201c. (Drule Florica, Ban, S\u0103laj, Obiceiuri la \u00eentoarcerea de la botez)<\/p>\n
C\u00e2nd s\u0103 b\u0103gau prima dat\u0103 \u00een cas\u0103, na\u015fe z\u00e2ce \u00abAm dus un p\u0103g\u00e2n \u015fi v\u0103 aducem un injer\u00bb. Apoi atunce \u00eel pune p\u0103 mas\u0103 \u015fi acolo p\u0103 mas\u0103 tr\u0103buie s\u0103 fie m\u00e2ncare, p\u00e2ine \u00eentreag\u0103 \u015fi lucruri. Dac\u0103 era b\u0103iat, s\u0103 fie mezdreau\u0103, s\u0103 fie s\u0103cure de cioplit, ca s\u0103 fie me\u015fter, ori dac\u0103 vre s\u0103 fie muzicant, s\u0103 fie muzic\u0103 pus\u0103 acolo, la care ce vre. Dac\u0103 era fat\u0103, trebuie lucruri de m\u00e2n\u0103 s\u0103 fie. Asta era obiceiu. Nu (era obiceiul s\u0103-l pun\u0103 pe prag sau pe vatr\u0103). Numa p\u0103 mas\u0103. Da (era obiceiul s\u0103-l pun\u0103 pe pita de pe mas\u0103). \u015e-apoi s\u0103 z\u00e2ce c\u0103-i om norocos \u015fi are pit\u0103-n via\u0163a lui. No, \u00eel b\u0103ga acolo la cuptor, p\u0103 unde s\u0103 scote p\u00e2ine. \u00cel puneu p\u0103 lopat\u0103. S\u0103 z\u00e2ce c\u0103 s\u0103 joce la dans, acolo la hor\u0103. Da, z\u00e2ce c\u0103, dac\u0103-l pune acolo, atunce, c\u00e2nd au hor\u0103 acolo-n sat, s\u0103-i plac\u0103 a juca, s\u0103 fie juc\u0103u\u015f mare, ori \u00eei fat\u0103, ori \u00eei b\u0103iat. S-o adeverit aicea, la cine i-o pl\u0103cut a juca\u201c. (Tx. mg. nr. 2204Io, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972) \u201e(Masa de la botez) Era, \u015fi a\u015fe f\u0103ceau p\u0103rin\u0163ii b\u0103iatului, chemau usp\u0103toi, chemau mai mul\u0163i, zece-cin\u015fpe. Masa asta spune c\u0103-i \u00abcinste copilului\u00bb \u015fi cela a oamenilor. \u00cei cinste\u015fte el, copilu. Ba \u00eei z\u00e2ce \u015fi \u00abosp\u0103\u0163u copilului\u00bb. P\u0103 care chema p\u0103rin\u0163\u00ee copilului, vecinii \u015fi neamurile (puteau lua parte la osp\u0103\u0163). Nu aduceau (daruri). No, \u00eenainte n-aduce nime. \u00cenainte nimic\u0103 nu-i d\u0103de. Acuma da, da \u00eenainte nu d\u0103de. (Dac\u0103 se \u00eengroap\u0103 un b\u0103nu\u0163 la r\u0103d\u0103cina unui pom) aicea nu. Nu, nu era vorba (de ghicitul viitorului)\u201c. (Tx. mg. nr. 2204Ip, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972) \u201e(Fac p\u0103rin\u0163ii daruri na\u015filor?) La botez nu duce (colac), la nunt\u0103. Numa la nunt\u0103. Atunce c\u00e2nd d\u0103deu ca s\u0103 mearg\u0103 la cununie, la biseric\u0103 (atunci d\u0103deau colacul)\u201c. (Tx. mg. nr. 2204Is, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972) \u201eC\u00e2nd s\u0103 \u00eenmorm\u00e2nta coptiii mici, li s\u0103 f\u0103ce pom ca de Cr\u0103ciun (la coptiii p\u00e2n\u0103 la \u015fepte-opt ani)\u201c. (Tx. mg. nr. 08211, Inf. Che\u0163e Victoria, 70 ani, Turian Elisabeta, 38 ani, G\u00e2rbou, Culeg. Ioan Andr\u0103u, 13.07.1970) \u201eDin vechi nu-i bine s\u0103 s\u0103 fac\u0103, c\u0103-i str\u00e2c\u0103toare de haine, s\u0103 fac\u0103 din jolj nou. (…) C\u00e2nd \u00eel boteaz\u0103, numa \u0163\u00e2p\u0103 \u00een ciup\u0103, bani, busuioc. Apa o \u0163\u00e2p\u0103 \u00een gr\u0103dinu\u0163\u0103, p\u0103 flori, s\u0103 fie curat \u015fi m\u00e2ndru ca florile. (…) \u00cel pune p-o mas\u0103, p-o perin\u0103, c\u00e2nd vine de la botez. \u00abNo, z\u00e2ce, s\u0103 hii t\u0103t n\u0103na\u015f mare!\u00bb N\u0103na\u015fa-l aduce de la botez, moa\u015fa-l duce\u201c. (Tx. mg. nr. 08225, Inf. \u015eimule Nastas\u00e2ie, 66 ani, Solomon, Culeg. Ion Cuceu, 15.07.1970)
\nUneori se obi\u015fnuia ca la botez copilul s\u0103 fie \u00eenf\u0103\u015fat \u00een c\u0103ma\u015fa de nunt\u0103 a tat\u0103lui, cum ni se aminte\u015fte, \u201eprima dat\u0103 \u00een c\u00e2rpele lui, apoi, p\u0103st\u0103 ele chime\u015fa tat\u0103lui, h\u00e2rjit\u0103 a\u015fe, indiferent ce o fost fat\u0103, b\u0103iat\u201c. (Dan Ecaterina, P\u0103niceni, Cluj) De asemenea, una dintre sublinierile importante a fost aceea c\u0103 botezul ar trebui s\u0103 se fac\u0103 la \u015fase s\u0103pt\u0103m\u00e2ni sau mai repede, f\u0103r\u0103 a avea, \u00eens\u0103, o dat\u0103 strict\u0103.
\nDup\u0103 cum au ar\u0103tat cercet\u0103torii, festinul care \u00eencununeaz\u0103 ceremonialul de na\u015ftere \u015fi de botez poart\u0103 o pecete integratoare, veselia augural\u0103 reprezent\u00e2nd o conven\u0163ie ritual\u0103 cu caracter propi\u0163iator, ca o anticipare a unui destin \u00eemplinit. Ad\u0103ug\u0103m c\u0103 unele elemente au semnifica\u0163ii apotropaice, ceremonia religioas\u0103 se desf\u0103\u015foar\u0103 numai la biseric\u0103; al\u0103turi de preot, na\u015fii sunt actan\u0163ii principali, na\u015fa trebuie s\u0103 duc\u0103 o lum\u00e2nare, p\u00e2nz\u0103 alb\u0103, nou\u0103, \u201ecru\u015fm\u0103, cam de doi metri\u201c, care-l s\u0103-l protejeze pe copil de r\u0103u, av\u00e2nd calit\u0103\u0163i magice, conform credin\u0163elor str\u0103vechi. Actul cufund\u0103rii \u00een ap\u0103 are r\u0103d\u0103cini arhaice, specifice riturilor de trecere \u015fi de ini\u0163iere, preotul s\u0103v\u00e2r\u015fe\u015fte botezul dup\u0103 tipicul cunoscut; se \u00eent\u00e2mpl\u0103 \u00een zilele noastre s\u0103 fie mai multe perechi de na\u015fi (\u00een general, dou\u0103, rar trei perechi).
\nCa prim\u0103 condi\u0163ie a m\u00e2ntuirii, \u00een scara de valori a doctrinei cre\u015ftine, deopotriv\u0103 \u201efenomen social \u015fi cultural, de o importan\u0163\u0103 deosebit\u0103, botezul este primul act prin care nou-n\u0103scutul este socializat. Prin ceremonia botezului, acesta \u00ee\u015fi ocup\u0103 locul \u00eentr-un sistem de solidarit\u0103\u0163i \u015fi ierarhii sociale \u00een cadrul comunit\u0103\u0163ii. Din punctul de vedere al bisericii, cea care valida acest act, botezul avea menirea, ca una din tainele esen\u0163iale ale cre\u015ftinismului, s\u0103-l introduc\u0103 pe nou-n\u0103scut \u00een comunitatea de credincio\u015fi\u201c. (Nicoar\u0103, 1997: 149)
\nMoa\u015fa administra botezul \u00een cazul situa\u0163iilor de risc sau oricare alt\u0103 persoan\u0103 care s\u0103 aib\u0103 obligatoriu botez valid. Botezul se putea face, \u00een afirma\u0163ia participan\u0163ilor la interviu, chiar \u00een momentul na\u015fterii sau al primei b\u0103i \u015fi se considera valabil din punct de vedere canonic, urm\u00e2nd ca, dac\u0103 se \u00eens\u0103n\u0103to\u015fea, copilul s\u0103 fie dus la biseric\u0103, pentru a se completa cu celelalte secven\u0163e rituale. \u00cen accep\u0163ia speciali\u015ftilor, prin acest rit de socializare, copilul era inserat \u00een comunitatea credincio\u015filor iar, prin alegerea (obstinat\u0103) a acelora\u015fi nume, mo\u015ftenite din b\u0103tr\u00e2ni, copilul se insera organic \u00een spi\u0163a de neam.
\nPentru \u201ea nu sp\u0103la mirul\u201c, \u00een unele sate, nu se sc\u0103lda copilul \u00een ziua botezului, \u00een alte localit\u0103\u0163i, se folosea ap\u0103 ne\u00eenceput\u0103 sau chiar sfin\u0163it\u0103, \u00een care se punea un b\u0103nu\u0163 de argint sau alte obiecte cu propriet\u0103\u0163i miraculoase menite s\u0103 influen\u0163eze pozitiv soarta copilului; apa se arunca pe flori sau la r\u0103d\u0103cina unui pom, \u00eenc\u0103 un aspect relevant care \u00eent\u0103re\u015fte ideea c\u0103 scalda implica acte cu caracter magic.
\nC\u00e2nd exista posibilitatea material\u0103 (nu foarte dese cazuri, dup\u0103 cum se desprinde din r\u0103spunsuri), familia f\u0103cea osp\u0103\u0163ul cuvenit; \u00eenainte vreme, se strigau cadourile, \u201ese r\u0103spundeau\u201c de c\u0103tre un \u201estaroste\u201c \u2013 improvizat, tat\u0103l sau cineva din familie \u201emai bun de gur\u0103\u201c, \u00eencepea cu na\u015fii, apoi cu ceilal\u0163i participan\u0163i, care aduceau haine, bijuterii, bani, diferite obiecte. Mai demult, moa\u015fa \u015fi n\u0103na\u015fa se ocupau \u015fi de mas\u0103, aduc\u00e2nd pl\u0103cinte, b\u0103utur\u0103 diferite m\u00e2nc\u0103ruri, \u201eda asta numa la g\u0103zd\u0103coi, la ciie mai s\u0103r\u0103ntoci nu s\u0103 f\u0103ce nimica numa dou\u0103 oale \u00eentolalt\u0103\u201c. (Bon\u0163e Ana, Ban, S\u0103laj)
\nAmintim c\u0103 p\u0103rin\u0163ii \u201enu r\u0103m\u00e2neu niciodat\u0103 datori\u201c; pe de o parte, gestul ritual al r\u0103spl\u0103tirii moa\u015fei avea, ca miez, respectul familiei pentru sacrificiul f\u0103cut, moa\u015fa reprezent\u00e2nd, \u00een opinia speciali\u015ftilor, veriga intermediar\u0103 \u00eentre colectivitate \u015fi nou-n\u0103scut, prin ea se manifesta un control asupra acestuia, cu scopul de a facilita intrarea c\u00e2t mai bl\u00e2nd\u0103 \u00een noua etap\u0103. Gestul consta \u00een sp\u0103larea m\u00e2inilor moa\u015fei \u015fi d\u0103ruirea unui \u015ftergar, gest motivat prin convingerea c\u0103 a umblat cu lucruri \u201enecurate\u201c, \u00een consecin\u0163\u0103, trebuia purificat\u0103. Pe de alt\u0103 parte, na\u015fii erau privi\u0163i ca p\u0103rin\u0163i suflete\u015fti, prin ei, cum s-a reliefat \u015fi \u00een alte studii, pruncul intra \u00een r\u00e2ndul neamului \u015fi al colectivit\u0103\u0163ii, se integra \u00een comunitate, dob\u00e2ndea un statut socio-familial pe care \u00eel schimba de-abia la c\u0103s\u0103torie de cele mai multe ori sub protec\u0163ia acelora\u015fi \u00eendrum\u0103tori spirituali. Osp\u0103\u0163ul ap\u0103rea astfel ca o \u00eencununare, ca o manifestare ceremonial\u0103, cu secven\u0163e spectaculare, rituale bine punctate, cum ar fi, bun\u0103oar\u0103, a\u015fezarea la mas\u0103, cu respectarea locurilor de frunte ale na\u015filor, p\u0103rin\u0163ilor, bunicilor, rudelor \u015fi mai cu seam\u0103 a preotului, dac\u0103 acesta onora cu prezen\u0163a sa \u201epraznicu\u201c. Se f\u0103ceau reciproce ur\u0103ri de s\u0103n\u0103tate \u015fi fericire, \u00een primul r\u00e2nd nou-n\u0103scutului, se \u00eemp\u0103r\u0163eau darurile, participan\u0163ii dansau, c\u00e2ntau.
\nRealitatea de pe teren arat\u0103 c\u0103, \u00een pofida abandon\u0103rii unor aspecte, alt\u0103dat\u0103 de o indiscutabil\u0103 \u00eensemn\u0103tate, festinul a c\u0103p\u0103tat, \u00een timp, dimensiuni adesea neprev\u0103zute. \u201eMoa\u015fe duce la botez. Dac\u0103 coptilu era slab, \u00eel duce la o z\u00ee-dou\u0103 dup\u0103 na\u015ftere, altfel, dup\u0103 \u015fas\u0103 s\u0103pt\u0103m\u00e2ni. O mo\u015fe o dus on coptil la botez la biseric\u0103 \u015fi o femeie o z\u00e2s: \u00abbun\u0103 z\u00e2ua\u00bb. Moa\u015fa o r\u0103spuns: \u00abducem un p\u0103g\u00e2n, s\u0103 aducem un cre\u015ftin\u00bb. Coptilu adus di la botez, s\u0103 a\u015feza p\u0103 mas\u0103 (moa\u015fa nu saluta, nu z\u00e2cea nimica c\u0103t\u0103 nime) \u015fi numa atunce z\u00e2ce \u00abs\u0103 hii \u00een veci l\u0103udat \u015fi la mes\u0103 a\u015fteptat!\u00bb. P\u0103 u\u015f\u0103 intra cu coptilu. N\u0103na\u015fe d\u0103dea coptilului bani, haine\u201c. (Tx. mg. nr. 0811, Inf. Che\u0163e Victoria, 70 ani, Turian Elisabeta, 38 ani, G\u00e2rbou, Culeg. Ioan Andr\u0103u, 13.07.1970)<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00cen inten\u0163ia model\u0103rii unui destin fericit se performau odinioar\u0103 anumite gesturi, despre care \u00eens\u0103 azi de-abia se mai \u015ftie c\u00e2te ceva, \u015fi aceasta doar ca pretext pentru crearea bunei dispozi\u0163ii, multe fiind chiar luate \u00een der\u00e2dere, \u201evorovesc muierile c\u0103 ce f\u0103ceau amu-s o sut\u0103 di ai, sara, \u00een fa\u0163a por\u0163\u00ee, c\u00e2nd li s\u0103 gat\u0103 subiec\u0163ile… Cite\u0219te mai mult »Prin benchetuial\u0103 se \u00eencununeaz\u0103 botezul<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[56],"tags":[15173,15172],"class_list":["post-24697","post","type-post","status-publish","format-standard","hentry","category-cultura-antropologica","tag-botezul-la-romani","tag-traditii-botez"],"views":2443,"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24697","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/comments?post=24697"}],"version-history":[{"count":1,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24697\/revisions"}],"predecessor-version":[{"id":24698,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24697\/revisions\/24698"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24697"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24697"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24697"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}