34 Helastos, the youngster`s euphrosyntic uncle, did the same: he prepared their wedding and the whole solemn ceremony to celebrate them.37 Theodore the Studite was the guest of the house of Leo the Hypatos when he was preparing his son`s wedding. After the covenant, the bride died suddenly of a high fever, and the wedding songs rise downwards.38 23The marriage in ancient Greece was a family affair and followed a family ritual; It did not lack religious importance. It was carried out in agreement with the two interested families and constituted a simple transaction that was not legally binding20. 24 In Roman imperial times, marriage was an agreed agreement, which assumed that the spouses shared the same personal status and that both the bride and groom and their legal guardians had given their consent.21 Similarly, in the Byzantine Empire, for several centuries, a private contractual agreement was, at least as far as its validity in the eyes of the state, and until the end of the ninth century, the manner in which the marriage was concluded varied. Before the 4th century, there was no indication of the existence of a Christian alliance. While the bishops exercised control over the marriage of their faithful, their interventions were only disciplinary.22 8 Judith Herrin, in her book Women in Purple6, first describes the coronation of Eirene, the Athenian, and then the covenant (Stephanoma) that unites her with Leo IV; Theophanes, our main source for the period in general and for the wedding in particular, only mentions the time and place of the ceremonies7. After the court marriage ritual described by Konstantin Porphyrogenitus in De cerimoniis, Herrin recreates the ideal process and protocol that would have been used. Similarly, I used the same source to reproduce a possible description of the marriage of Theodore and Theodore in the previous paragraphs. 17 From the end of the ninth century, the Church and the State agreed on the question of marriage, although there was a temporary rupture in their relations, created by the fourth marriage of Leo VI, the emperor who, more than others, aspired to place marriage in the foreshadowing of the Church with ZoƩ Karbonopzina. He was forced to marry a fourth time to legitimize his son and heir, who was the product of the emperor`s affair with his mistress. The Tomos of Union, which eventually ended the dispute over the issue of Leo-tetragamy, expressed the common views of both sides; in particular, the State accepted the views of the Church, while the Church seemed to treat certain needs of society with some understanding. Since then, this synodal edict has been regarded not only as a canon of the Church, but also as a state law with regard to successive marriages. Ecclesial peace was finally restored.

Yet, in the following centuries, there were still differences of opinion with the Church on imperial marriages, although no emperor ever dared to enter into a fourth marriage again. 8 Since the patriarchy of Nerses I.dem greats (363-372/3), Armenian priests have blessed the thrones of marriage and laid them on the bride and groom; See Beraudy 1982, 55 and 9. Ye Nanqi and Shen They have improved from enemies to rivals, fighting against each other for the affections of a white moon. Except on the day of the white moon`s wedding, they rolled together on the bed and married together unexpectedly.