Draft:Jirtig

Jirtig (الجَرْتِقْ), or Nqekreh (نقِكِريه) in the Nubian regions, is a term applied to a group of rituals that are practiced in marriage ceremonies and, to a lesser extent, in the circumcision of boys, mainly in Sudan. This custom is almost confined to the central and northern Sudan along the Nile related to the rites of protection and fertility. The ritual is popular among Nubians tribes including the Danagla, the Ja’aliyin, the Rubatab, the Mirfab, the Manasir and the Shaigiya.

The Jirtig ceremony consists of various elements and is rooted in ancient Sudanese traditions dating back to the Nubian kingdoms in Meroe and Soba. Historically, the Jirtig ceremony draws inspiration from the coronation rituals of ancient Sudanese civilizations, particularly those depicted in Meroitic king depictions found in archaeological sites like the Sun Temple at Musawwarat al-Safra and Naqa'a. It symbolizes the installation of kings and carries regal connotations, as the groom assumes the role of a king on this special day. The ceremony takes place in the groom's house before his departure to the bride's family's location.

Jurtig Jertiq Jirtk Jartig

Griselda El Tayib’s Regional Folk Customs of the Sudan, p 122

http://www.sssuk.org/drupalSite/sites/default/files/sudanStudies/SS62.pdf#page=81





Etymology
Historian Ahmad Moutism Al Shiekh found that the term "Jirtig" is potentially derived from the Meroitic word "Qor," meaning king, and the common phrase "Tig" still used in the Rubatab region. Additionally, words like "mitig," "martig," and "bitig" exist, which signify actions or causing something to be done and likely have Marawitic origins. When these two words are combined, a coined expression is formed, initially as "Qortig" but modified to "Jirtig," which conveys the idea of making or installing someone as a king. The enactment of Jirtig, as a symbolic inauguration represented by the groom, draws inspiration from the cultural heritage embodied by the rituals of crowning kings and rulers in the historical Sudanese kingdoms that followed.

History
The jirtig ritual is an ancient custom believed to have originated in Pharaonic times. It holds great cultural significance and is marked by the participation of both the bride and groom, who are attired in red garments. The Sudanese jirtig tradition is primarily associated with wedding ceremonies and, to a lesser extent, in the circumcision of boys in Sudan. It is also practiced in some other social settings such as at the seventh month of pregnancy. The jirtig ceremony is a traditional Sudanese custom similar to the Mehndi rassams in Pakistani culture.

A study focuses on analysing a relic from the treasure of Queen Amanishakheto, a prominent figure who ruled over the Kingdom of Meroe during the first century BC. This treasure is currently housed in the Berlin Museum and showcases a collection of exquisite gold jewellery skilfully crafted by a talented jeweller.

Among the various engraved rings found in the collection, a particular finger ring with dimensions of 2.2 cm that depict the Jirtig ritual within the limited space available on the ring. The inscription on the ring captures significant elements of the ritual some of which are preserved in more recent times, highlighting the continuation of inherited symbols and practices. Notably, the fine details of the inscription draw attention to the head of a snake positioned prominently in the foreground. Additionally, the depiction of the red birch (Atniba) stands out—a symbolic item still utilised in contemporary jirtig rituals, despite its diminished use as a type of brush. The inscription also showcases the positioning of the man and woman in an opposing stance, which is specific to the jirtig ritual and signifies the exchange of tools and symbols. This particular posture contrasts with the typical sitting position of kings depicted in Meroe's murals.

Another intriguing detail is the presence of a conical bowl beneath the left hand of the groom, resembling the milking bowls depicted in certain Meroitic inscriptions. This vessel, tightly woven from palm fronds, continues to be used by many Bedouins in the region for milking and is referred to as Umrah. The ritual of exchanging a container of milk, symbolised by the bowl, still holds significance within the broader fertility and omen rituals.

Examining the groom's side of the inscription, there appears to be a plate or similar object, often used to hold a variety of agricultural products such as grains, legumes, and dates. The exchange of these items between the bride and groom remains a part of contemporary fertility and omen rituals. Interestingly, the inscription emphasises the striking similarity in attire between the bride and groom, deliberately blurring the distinction between men's and women's clothing. This deliberate effort to obfuscate gender identity is a protective measure observed in current jirtig rituals.

A common thread between the symbols found in the current jirtig practices and the Meroitic inscription is the presence of a headband worn by the groom. This band, adorned with what could be two feathers and often accompanied by a crescent, continues to be tied to the groom's head in jirtig rituals. Notably, the inscription highlights a difference between the groom's crown, featuring two feathers, and the bride's crown, which bears the head of a snake—a distinct symbol associated with the crowns worn by Meroitic kings and queens.

Anqarib
Since the Kingdom of Karma, there was an importance to the in funeral rites, as it was found in the cemeteries of that kingdom. It was considered one of the funerary rites that characterised it, and it may be one of the inauguration rites as well.

Fom what was reported about the Funj period, about the first of their kings, a necktie of cancer was made for him and for his wife as well, and they carried him until they camped with them on Moya mountain. And when the king became theirs, they usually became close to cancer.

In this historical legacy, there is a Anqarib called the Anqarib of the jurtiq, which is inherited by some families with a long history in government or religious families, as a metaphor for pride and originality.

Recently, it has been made with special specifications and exchanged by families on special occasions. This neck is placed in the center of the celebration and a special red color sprinkle (ataniba) is woven on it for this occasion. Recently, a red sheet or carpet has been spread over it. This neck becomes the throne for the groom, after which the inauguration rituals begin

During traditional wedding Jirtig rituals, the bride and groom would be seated together on a bed or 'angarib, while trusted female relatives would bestow upon them sacred items and apply fragrant oils to their bodies. This practice is said to resemble the ancient Meroitic coronation ceremonies.

Crown, band and feathers
Crowns appear on the heads of the kings of Meroe. We find that this headband bears the symbols of the king in the form of a cobra, and this headband came in the description of one of the deputies of the kings of Nubia in the Christian period, who was described as wearing a headband. We also find that feathers appear in the murals of the Kingdom of Meroe, including the head of a person wearing a headband with a feather on it. Feathers have been known since the Kingdom of Kerma, where they were found on the heads of rams in burials. Feathers are still one of the most important rituals in the installation of Rath Shilluk and represent the main component of the crown of Rath.

Chains and necklaces
One of the most prominent things that draws our attention in the inscriptions and depictions of the kings of Meroe is their wearing on their necks and chests of a number of necklaces and chains among the symbols of the king. In other historical periods, we find reference to a type of chains and necklaces among the symbols of government. The al-Anj in the late Christian period mentioned the Al-Hakili necklace inherited by Al-Abdallab, among the tools they inherited from them. There is a reference to the rulers of the Nile regions, who were called “hammers of making” who ruled the region during the Funj period, and who were likely to wear this “hammer” necklace as a symbol of government[13]. During the Funj period, one of the clerics told of his inauguration of the state, “They dressed him in the necklace of Sumit Kanar.” There are indications that the rulers of the groups and tribes in central Sudan used to shave their necks with their own types of coral and amber, as well as the rosary, including the rosary of ease.

In imitation of the groom of the kings, we find that among the tools of the jurtiq this contract, when Al-Rabatab “the women of the groom’s family attend a contract of Sumit called Kanar, and we find at Manasir the symbolism of this contract. And the Manasirs in this case do not decide on any matter until the uncle arrives, where he lowers the hammer or the gold chain on the neck of the groom, which is a notification of the coronation and the start of other ceremonies for them.

Bracelet
Wearing a bracelet as a symbol of government is found among the kings of Meroe. It was mentioned in the Christian period when describing the owner of the mountain, one of the king’s deputies, who wore the headband “and the golden bracelet.” And in the Funj period, we find mention of it with one of the clergy, when he was inaugurated to the state, “they wore me a bracelet of gold.”

The bracelet for the bridegroom has been mentioned by almost all groups that practice the rituals of the groom, such as the Rabatab, the Ja'aleen, the Manasir, and the Shaqiya, and it is one of the most important symbols of authority in the groom's jertaq.

Sword and whip
The sword is one of the symbols of power and kingship, we find it in all historical periods since the Kingdom of Meroe and beyond historical periods, and the ruling families continued to inherit some swords that became famous with their names such as Al-Nimm, Al-Mataq, and kings, rulers, and even leaders of religious families must have a sword that symbolizes their authority and glory. Like the sword, the whip had its symbolism, and it seems that the whip, which was famous for the whip of the anag - who ruled the region in the late Christian period - has become one of the most important symbols of power represented by the groom who rises at the end of the jurtiq ceremony “with a sword on his shoulder inside its scabbard and in his hand a whip of the skin of the hippopotamus.” ». The whip of the anag is frequently mentioned as a symbol of authority. It was mentioned in the classes about the installation of one of the Sufi poles: “The seven kings of the elves came to him with obedience and docility, and they brought him like a golden grove and a whip of anag.” He taps it on the wall of the house and says, “We give the whip,” and the appropriate gift is given to him.

Bride attire
It is noticeable in Jertaq the clear dominance of women over the procedures of these rituals, and we note the almost complete absence of men, except for the maternal uncle, who is required to be present at a certain moment in these rituals, and mostly for his role in installing the groom with what is called “the guest of the hammer” or dressing the groom with the contract indicating his installation and accompanies That's a great gift from the uncle of the groom.

traditional red and gold embroidered “toub al Jirtig”. Blood red and precious gold, both propitious and talismanic in rites of passage.

Groom's attire
Inherited indicates that the issue of confusion determined the social status of the individual and was considered one of the badges of distinction between the nobles and the commoners. In the Funj period, it is indicated that the common people were prohibited from wearing some clothes, such as the headgear, and stitched clothes, and the perpetrator was punished with a fine. There are types of dress for kings, including silk. The groom's likeness to the king appears in his wearing the sarti dress, and the antler is one of the clothes reserved for kings. The groom's wearing of these clothes symbolizes that the groom is one of the greats and kings who are distinguished by the right to wear luxurious clothes.

The kings of Meroe, at the time of their inauguration, made a long march to the places of the temples in the sacred Jebel Barkal, and they circumambulated some other important temples as an essential part of the coronation ceremonies. Such a march was mentioned by the Funj kings, where they carried the new sultan to Anqarib and walked with him a long distance to a place where there were revenues for them, and they were optimistic. with it.

The bridegroom's head is adorned with a decorative tagiya, a prayer cap, positioned above the red band that features a silver or gold crescent called hafiza. This headband is believed to symbolize the crown worn by Meroitic kings, which was adorned with gold and feathers.

In marriage
As previously mentioned, the Jirtiq ceremony of the bridegroom serves as a symbolic initiation that imitates the ancient Sudanese civilization's coronation ritual of a king. This event holds significance in the cultural memory of the people. The Jirtiq attire consists of several elements. The bride and groom wear the Yusr rosary around their necks, while the Ḥarīra, which is a red braided band, is tied around their wrists. Silk filaments hang from the knot of the band, and a semi-precious blue stone is attached to it. A gold crescent is positioned on a red ribbon, which is wrapped around the groom's head and fixed at the forehead. The groom also wears a silver bracelet called Jabīira on his right arm. Another ornament known as Kabbāsa or Faraj Allah is worn, which is a silver circular piece adorned with pearls on either side and a fishbone, forming a necklace.

The grooms also wear Saumīta, a necklace made of a central elongated bead embellished with gold on both ends and hanging from a red filament rope similar to that of Ḥarīra. The front part of both grooms' heads is anointed with some lard known as Wadak. Then, a mixture of mahaleb powder and sandalwood is applied to the same spot, followed by a sprinkle of perfume. This practice, known as Ḍarīra, is carried out by respected married individuals who have a reputation for maintaining stable and successful marriages. The Jirtiq ceremony primarily serves as a protective rite and extends beyond the wearing of specific jewelry on specific occasions. For instance, similar practices of supplications and incantations accompany events like pregnancy, childbirth, and circumcision. These include phrases such as "God willing, a house of money and children" and "God willing, with righteousness and goodness." Incense, water, and milk also play a significant role in the ritual.

During pregnancy, a ritual called Ṭa'n al Ibra, which involves needle piercing, is entrusted to married women who are not infertile or divorced. This rite is accompanied by well-wishing songs like "al-Adil wa al-Zain", which means "the righteous and good."

During the Jirtig ritual, the bride and groom sit on a red-covered wooden bed adorned with embroidered brims. They are surrounded by family members who sing traditional songs and share expressions of joy. This time-honoured tradition remains an integral part of Sudanese culture, preserving its heritage and fostering a sense of community and celebration.

Another tradition is the Jirtig ritual, which is associated mostly with wedding ceremonies. During the Jirtig ritual, both the bride and groom sit on a brim-embroidered, red-covered wooden bed, surrounded by their families and guests. In addition to these traditional rituals, Sudanese weddings are also characterized by their elaborate and colorful attire. The bride wears a "thoob" or a long, flowing dress that is often made of silk or satin and is adorned with intricate embroidery and beading. The groom wears a "jalabiya" or a long, loose-fitting robe that is typically made of cotton or linen.

Sudanese Jirtig is an ancient Sudanese tradition associated mostly with wedding ceremonies. During the Jirtig ritual, both the bride and groom sit on a brim-embroidered, red-covered wooden bed, surrounded by members of their families who keep singing traditional songs and sending cheers of joy. The Jirtig is a typical Sudanese practice, cherished very highly by the society that deems it a basic complement of weddings. The Jirtig ceremony is also considered a good omen and a harbinger for a prosperous and enduring married life, especially by women. Among the legacies of Sudanese societies in their previous civilizational periods is the belief in the existence of another hidden world of beings and spirits that share a person's life and influence it for good and bad. This unseen world is dealt with through rituals and procedures that prevent its evil and bring its goodness.

The bride and groom in this period of the life cycle are in a special state of weakness in front of the evil forces that lurk in human beings, and therefore all possible protection rituals must be performed to ward off evil and bring good to the newlyweds. One of the rituals of protection, as the Sudanese kings are considered sacred persons who enjoy the care and protection of the gods. Therefore, it is hoped that this protection that the king finds will apply to the groom who imitates him. In the Christian and Islamic period, the protection of the gods was replaced by the protection of angels, which we find in the depictions of kings in the Christian period. Among the rituals of protection are the walks that the groom performs to the tombs of saints in the region to seek blessings and protection, as well as a visit to the Nile, where the groom purifies himself by diving into the Nile seven times to appease the spirits of the river and its good and evil beings.

Among the rituals that the groom undergoes is his confinement in a narrow place and space in the first week, not exposing him to the sun, and being careful not to go out at specific times at sunrise and sunset, which are called morning donkeys and sunset donkeys, and to carry a sword and whip with him when he goes out in necessities.

It seems that among the rituals of protection is obliterating the male groom's personality and showing him as a female among the women who perform the Jirtig process. This is to protect him from evil spirits by misleading them by concealing the true identity of the groom until she thinks he is a member of the group of women around him.

In order to protect the bride and groom from being targeted by evil spirits and from the evil eye, precautionary measures must be taken for the newlyweds to avoid them from these dangers of public relations that lead to diseases or childlessness.

It was noted the dominant red color on the Jertq procedures, so the red bursh, the wearing of the qarmis, the red silk, the right, the quarter, and the blood stone. There is a belief that some metals, such as gold, copper and iron, have properties in expelling evil spirits, as well as precious stones and beads. And some of the ancient legacies, such as the "scarab", which is a stone carved in the form of a beetle or a scarab, and these materials that make up the contents of the "tray" of Jirtig, in addition to permeable perfumes, are believed to have the property of expelling evil spirits and bringing good spirits to protect the bride and groom in these important moments. All of these items are available.

Protection rituals are accompanied by some supplications and incantations that are said to ward off the evil eye - to ward off the evil eye or to ask for the help of the Prophet, may God bless him and grant him peace, or his daughter Fatima, or the angels - and the use of various veils and veils is used in these incantations.

Jirtig holds significant importance as a ritual observed during marriage ceremonies, serving as a notable rite of passage. This ceremonial practice encompasses three distinct rituals, with the first one specifically tailored for the groom. It takes place within the groom's residence prior to his departure and subsequent journey to the bride's family's location. During this ritual, a symbolic emulation of the coronation of kings transpires, acknowledging the groom's elevated status on this day as a monarch, complete with all the regal attributes and authority within the groom's familial setting.

The groom's jurtiq ceremony is reminiscent of the ancient Sudanese civilizations' customs surrounding the enthronement of kings, which have been preserved within the collective consciousness, encompassing various practices and cultural elements. Some scholars have drawn attention to the resemblance between the appearance of the bridegroom, after completing the rituals associated with the ceremony, donning a ceremonial headdress and a silk cloth, adorned with a necklace comprising gold and beads, while clutching a sword in his hand. These characteristics bear striking similarities to depictions of Meroitic kings found in the Sun Temple at Musawwarat al-Safra and Naqa'a.

, accompanied by the groom's white "surti" gown adorned with crimson inscriptions. The bride makes her entrance, obscuring her visage with a cloth known as the "qarmis," evoking an alluring visual composition characterized by vivid hues, thereby signaling the commencement of the "Jertaq" ceremony.

Among the noteworthy rituals observed during this occasion, the act of sprinkling milk holds particular prominence. It is regarded as an integral ceremonial practice following the application of "darirah," a scented substance prepared using grains and applied to the heads of the bride and groom. Subsequently, the groom partakes in a small portion of milk from a vessel placed upon a table, proceeding to sprinkle it upon the bride, who veils her face. In turn, the bride replicates the gesture, reciprocating the act. Whichever party manages to successfully direct a splash of milk upon the other's countenance is deemed the victor, and jubilant ululation ensues in their honor.

The bride unveils herself by lifting the garmasis veil, which possesses an iridescent shine believed to offer protection against envious spirits. The garmasis, originally brought from India, holds significance in various rites of passage for both men and women. It is worn by mothers after giving birth and throughout the subsequent forty-day confinement period. Similarly, young boys wear it during their circumcision ceremony. Traditionally, the bride would make her entrance to the dancing arena, completely enveloped in the garmasis like a mysterious package, revealing herself to the groom. The groom stands below, holding a folded garmasis, as his bride dances. Encircling her waist is the al hagu, a string of beads traditionally crafted with imitation coral and silver balls, which produce a subtle rattling sound. The bridal dance can occur either before or after the Jirtig rituals.

The bridegroom gets ready to spray perfume on the wedding attendees. He adorns himself with the customary wedding attire, which consists of red and yellow-gold trimmed robes called toub surrati. Some suggest that these robes resemble the coronation garments of the ancient Meriotic rulers. Around his neck, he wears a lengthy wedding rosary known as sibHa yusr, featuring prayer beads made of black wood and red coral. Traditionally, these beads were immersed in milk and zirria, the water obtained from soaked and sprouting dura grains, symbolizing fertility.

Fertility and omen rituals
Among the rituals that take place for the newlyweds together, rituals that symbolize fertility and omen. These rituals take place by sitting the two brides facing each other on the neck of the special jurtiq, and the bride is on the groom’s left, and the elderly women from the groom’s aunts and aunts supervise it, as well as his sisters and some of his female relatives who have special characteristics. These moments are considered moments surrounded by a great deal of seriousness and rigor. The ritual begins - in some regions - with bringing a newborn male child, and it is stipulated that he be in good health, his father and mother are alive, and they enjoy harmony and a good condition in their marriage. The child is placed in the lap of the groom, where he exchanges it with the bride. Seven times, and it is said in this case: “You will be overcome with money, and you will be overcome with children.”

Then the newlyweds exchange a container of milk, usually a container of milk called “Umrah”, and this container is exchanged and drinks from it seven times, and in the seventh time the person who has finished the container (squirts) the other with milk and is often keen to be the last time with the bride.

A dish (from palm fronds) is brought containing a quantity of wheat grains, corn, sesame, cowpeas, dates and other grains grown in the region, and the dish is exchanged between the bride and groom seven times, and in some cases a handful of these grains are taken and exchanged from the groom’s hand to the hand of the groom. The bride and the bride return it to the groom's hand, and they exchange it for seven times, and the last time these grains are dispersed to the groom, the bride, or those present.

Among the rituals of fertility is the tying of a group of objects, including the whale bone (fish), which symbolizes fertility. A small stick from the Salam tree or a thorn from the Sidr tree may be attached to each of the extended families, and each of the extended families has things that they are optimistic about and call them Al-Saber – that is, the habit of this family – and it may refer to totem relics. And all of this is organized in a braid of red silk with a splint and some green and blue beads, tied in the hand of the groom with the silk.

We also notice in these rituals, which aim to bring fertility and goodness to the newlyweds, their interest in the number seven, a number that seems to have its own characteristics, as it frequently appears in many rituals of the life cycle in Sudan.

Squirting milk
The bride and groom each take some milk in a bowl and squirt it in the face of their future partner, for example, the bride and groom spray milk in each other’s faces.

The role of women
The dominance of women in the rites of enthroning the king and the role of the queen mother and sister in successive Sudanese civilizations is a major role referred to by the kings of Napata and Meroe in their inauguration stelae. The dominance of women, especially the Queen Mother, was reported during the period of the Christian kingdoms, and this was also monitored by the Funj kings, and the role of the “grains” and the Mayrams in the installation of the Fur kings. In the kingdom of Takli, it is said that the Queen Mother or Arte is the one who keeps the king's insignia and symbols until it was said that she has absolute freedom to appoint whoever she wants.

Likewise, we note that the whole process in the jurtiq is carried out by senior women, supervised by the groom's mother or sister, and surrounded by grannies (grandmothers), aunts, and aunts. It is clear that the moment of Jirtig and its rituals are serious and rigorous moments in which silence and awe prevail, and the rituals are performed with a great deal of craftsmanship, knowledge and caution.

And the groom enters after the biography. When he arrives at the bride's house, he enters the side designated for women in the bride's house, and when he arrives at the door, he is asked sarcastically to calculate for them the brother of the house, which is the sticks in the ceiling, and then asks him to show them "the laugh and the half of the laugh" and test His patience with such questions and movements, then he finally asks who is his wife or mistress, so he mentions the name of the bride. After this exam, he is allowed to enter, and from that moment he becomes in the hands of the women, where he is subject to their full directions, especially in the first week of marriage. From the offspring of that woman, and they call her the daughter of the eye of the sun, and they carry them in that advanced state to the soldier’s yard, and they imprison him for seven days during which he must not see the sun, and an old woman guards him.

It is also noticeable in the Jertaq rituals the important role of the uncle, and this role appeared clearly among the Funj kings, in whom the uncle is considered the supervisor of the installation of the king and enjoys a special position.. In the rituals of Jertaq, the presence of an uncle is required to install the groom in what is called downloading the hammer, which is the groom's clothing of the necklace or gold chain indicating his installation. In the heritage of Jirtig, and in the Sumar, the maternal uncle is mentioned repeatedly and the importance of his role in the life of the groom.

Modern
The “Jurtiq” has become one of the most important marriage customs after it quietly adopted in the capital, Khartoum. It is usually limited to the close family of the bride and groom only. Following the bride's donning of the white dress, the groom initiates a ceremonial act by escorting her, thereby marking the commencement of a lively festivity. This contemporary tradition emerged subsequent to society's embracement of global influences. As the ceremony approaches its culmination, the officials responsible for the venue undertake a modification of the decorations, incorporating red elements to complement the bride's subsequent attire—a transition from the initial white dress to a new ensemble