Customs and Traditions
For customs, traditions, etc.
Contents
Marriage Traditions
Usual: courting —› dating relationship [ —› promise ] —› engagement —› marriage. The phases can be any length of time. There is no ruling or law against same-sex marriages. They are not as common, per se, but they are not abnormal. There is no taboo for premarital sex. It is highly recommended for a pendragon to be selective about partners and to at least be in an intimate relationship, and it is thought that keeping oneself for engagement and marriage is extremely honourable. Some traditions, such as the Addfesmatt tradition below, even call for sex before the marriage ceremony so that the couple's egg can be present, so this is an illustration of how some Earthen norms are definitely not carried over to Ramath-lehi.
Addfesmatt Fastening Tradition
Credited to Stormwing This Swarajian wedding tradition involves several separate celebrations over the course of a few weeks. It is an ancient and spiritual practise, often used by upper class pendragons.
It all starts with the engaged couple’s consummation of their bond – and their conception of an egg. The couple usually spends the day together, oftentimes with other family members present, and basically celebrates their romance. When night falls, they meet up with a seer at a private location of their choice, usually their home. The seer, along with two female helpers, draws a ceremonial bath, adding oils and scents that are said to aid in conceiving. The two lovers spend roughly one or two hours in the bath and this is where they are expected to sexually consummate their relationship with the expectation of conceiving. During this time, a seer will stand outside but nearby, praying (to Dymikca1 and Ciba2, and maybe even Hysgan Tdutl3) and meditating on the conception of the nioti. Other family members may be present in the general area, but most often it’s a private night between the lovers and the seer.
The main idea of this practice is for the egg to be present for the main ceremony, so the nuptials are timed roughly twenty days after the ceremonial bath and conception so that the thill lays it on or before the day of the celebration. During and after the laying of the egg, the same seer returns to oversee and bless the unborn nioti and also to pray (to Mytlad 4, Oyut l5, and Gniorun 6). As for the ceremony, which is referred to as “fastening,” it takes place in two parts. In the first part, the couple, along with their parents, their egg, a witness or two, and an overseer, exchanges vows and rings in a private chamber. The second part comes afterwards, when the rest of the family and friends celebrate with the couple.
Oftentimes, the seer will visit the couple several times while their egg is incubating, to bless it, pray (to Oyutl and Gniorun) and meditate upon it, and also to discuss predictions, especially concerning tattoos. He or she is, of course, called when the actual hatching occurs.
1. Goddess of love and trust. 2. Demi-goddess of family, home, and safety. 3. Demi-god of truth, virtue, and virginity. 4. Demi-goddess of females and mothers. 5. Demi-goddess of children and infants. 6. Demi-god of happiness, playfulness, and pride.
Omesjei Tradition
Credited to Lucian After a mate has been picked out by a male and they are both well on the way with their relationship, for marriage the male is expected to present the female with a gift as proof of his intentions. The gift is also a measure of wealth and can be used to determine who could better care for a female. If the gift is accepted then after a fairly short period of time later the couple will be expected to have a ceremony.
At the ceremony the male and female walk together with their tails entwined at the front of a parade containing all their invited guests and families. They usually have to make their own vows of some kind, and after that they use the male's tail flame to melt a metal such as gold. This is then poured into to moulds on the spot and used to make two matching rings or bracelets which are a symbol of their unity.
Rympemd Tradition
Credited to Lautir A fairly modern tradition that ties into old customs from the Sudesha region is the Rympemd ceremony. 10 days after the male purposes to his mate a large party is held at either of the parents of the engaged house. (Who ever is willing to hold the party) Everyone is invited to this celebration and the parties are known to last long into the night. It’s during this party that everyone is celebrating the new life that the couple is about to being as they work there way towards their marriage. Within the next few days, plans are made for the saying of the vows and exchange of gifts between the couple. Lots of thought is put into the gifts and neither of the pair is able to ask for help in what they give each other.
Most of the family stays around during this time between the party and the binding ceremony, comforting the couple and showing there support for the marriage.
When the couple are finally ready for the saying of vows and exchange of gifts, they gather alone with a seer or Religious Master at dawn to perform a small ceremony where the two will express there love in words and gifts that best represent their other half (often the gifts are similar by chance because of the connection there’s said to be between a couple that’s truly in love.)
For the rest of the day, they spend it completely alone with each other. It is often during this time when they consummate their marriage and promise each other that they will be together forever. Some times, a small gathering next day, there will be held together with the immediate family where the parents will give there finale blessing on their children.
After that, every five years and one day a large party is often held at the opposite families home, (opposite from the first party) where the couple will once again exchange new vows, promising each other to one another. From then on the party moves back and forth between each year.
Sha Qyememd Tradition (for Yki)
Credited to Reverse (fka Silith) Marriage amongst the Yki is both a serious, and highly jovial occasion for all those involved. Once a male and female have made the decision to become lifelong partners, the male (or on rare occasion the female) leaves their home tribe to join their future mate in their tribe. The newcomer is treated as an outsider, set up in a temporary shelter on the outskirts of the settlement, where over the course of a week they are visited by the adults of the tribe who will inspect the male/female. At this time, if any problem arises regarding the ‘dragons suitability/compatibility, this is the point where any who wish to do so will approach the medicine dragon and voice any concerns. If any serious issue arises, the ceremonies will be postponed indefinitely until things are either solved or dismissed.
The Yki mate for love only, and there is no unspoken obligation for an unwed pregnant female to mate at any point to the father of her offspring. In many cases couples never produce children, either due to environmental or political conditions –such as famine or war- or they’ve discussed the idea and decided against having kits. Their beliefs incorporate the fact that a pairs bond extends into Fronima, and that their spirits will once again be together in death. Re-marriage is a highly frowned upon taboo, almost viewed with the same distaste as prostitution in other parts of the world.
The ceremony is accompanied by a day of feasting, drinking, storytelling and general good spirits. The act of the medicine ‘dragon ‘bonding’ the pairs spirits together is a public event, will all who are able enough attending. A small amount of blood drawn from the tribes dyp'khelp is used by the medicine ‘dragon to draw small markings on the face, nape, and the pads of the forepaws of both partners, small glyphs meant to bless and protect the new couple. Small tokens are exchanged between the male and female, usually ornaments of precious and semi-precious stones as well as coloured glass and wooden beads. The gifts are most often worn by both for the rest of their lives; perhaps an anklet of carved ivory, or colourful beads woven into the mane or hair, but they are symbolic things left over from a time when the Yki had to prove to a potential mate that they were capable of providing. It is often regarded that the better the craftsmanship and the rarer the parts of the gift, the stronger the bond will be.
Whichever party –male or female- is joining the tribe is greeting warmly by all members of their new home, and is showered with gifts in an act similar to the way a youth is accepted into adulthood. The tribe as a whole helps to construct the home for the pair, as well as to help move into it. Gifts given are most often things useful for establishing a new home, such as bedding, cookware, and clothing. Beaded arm guards and cloaks are particularly popular in most of the larger tribes.
Pyx’gesopeud Tradition (for Anubi)
Credited to Dumu Due to secrecy, and determination to remain pure, marriage within an Anubi tribe or community is kept strict, right down to the very letter.
In several cases, it has been known for an Anubi Shaman to call upon the Guardians of both parties.
During this, the Shaman seeks out any fault which may exist with either party – specifically blood-line related, but also any defects which may damage the future line.
If the male is found to be aware of any “defects”, but has still opted for marriage, restraining magic is put on him, which prevents social interaction for a year. This acts in two ways:
First there is the affect itself on the male – it is specific to thoughts and emotions which decide on interacting with another. Upon sensing an electrical signal which would ultimately cause the ‘dragon to interact with someone, it acts like insulation, absorbing the pre-mature action. The thought doesn’t even register with the male. Thoughts about why he hasn’t socialised are dealt with in the same manner. He will still be able to acknowledge other people.
Secondly there is the affect on everyone else in the tribe or community – if a spell such as this is cast on the male, everyone will be more aware of his presence. Almost like a detector. For those with heightened sensory perception, they can detect him a fair ways off. However, this can sometimes be inaccurate. Precision depends on age and experience.
If he did not know of any defects however, he is prevented from marrying until a remedy s found. One may never be found, or it might take a year – maybe two, or may happen within a short space of time. If one is found, then normal, traditional ceremonies will commence.
Where the female is concerned, if she is found to be impure, measures are taken to, not only prevent “infection” of other Anubi, but to “cure” the problem.
This comes as a 2 step process, spread over 15 days.
The first step: The Shaman separates the would-be couple until the time span elapses. Note -- the eldest Shaman must do this. Younger ‘dragons feel more for the emotions of the female, instead of fixing the problem. In this case, it has been known for them to set the “patient” free. Typically, they are cut off from the rest of the community as well, so as to prevent outside influence.
The Shaman prepares, from natural ingredients, 5 elixirs to be taken in carefully metered doses. Note -- we have not been told precisely what each of them does, so we only know the tales. The first elixir contains primarily spiced gills from the common Halgvorauts - a tricky, somewhat time consuming, and most certainly frustrating, task for any Shaman. The gills from a young (about 210 days old) female Halgvorauts must be removed using a sharp, hot knife, so as to cauterise the wound. Because the Halgvorauts is now incapable of living underwater, it should be killed with the knife. It is rumoured that this process must be followed in this way, or the cure will not work. It is also rumoured that in removing the gills before killing the Halgvorauts, a trace of innocence is left within the flesh.
This is brewed into a mild tea (the gills are pulverized into a fine powder, and used as the leaves), whereupon diced purple camarill is sprinkled on the surface. To be taken leisurely. A side affect is that the female becomes nauseous, which can result in severe bowel conditions, headaches, fluctuations in temperature, spontaneous utilisation of magic (observed to be during the least appropriate times. For example, when excavating one’s nasal cavities), and random sensations of growing pains, ranging from painful to minor muscular twinges. Over the next 4 days, many symptoms may proceed as a result of the mild tea.
On day 2, the second elixir is seen to be used more as bathing oils. The ingredients are usually kept secret from the female to make her more willing to use the oils. Nevertheless, the contents include a delicate scraping from the Halgvorauts’ intestines (no more than a teaspoon full). These are to be burned over the previous night ready for day 2. The scraping is unbearably foul in aroma to normal pendragons, and needs to be masked by heavily scented herbs and viscous oils. The “bath oils” work on refreshing the fur and skin. This appears to have a psychological affect, making the female more emotionally confident in herself. A distinct change in attitude is clearly observed.
Day 3 is one of the most necessary. The activity can be compared to how high life ‘dragons can relax. Depending on location, a “sauna” is established. More often than not, into the Deserts an impartial pyrokinetic pendragon is invited to assist in the construction of the “Yopuqx Csupa”. Literally translated, meaning, “Vapour Scope”. The pyrokinetic pendragon first digs a hole large enough to house a small kitchen. Secondly, the walls are heated to the point where they crystallize. The female in question is helped into the chamber with a handful of black, perforated packets. These packets contain blends of hymai nectar, shavings from a tepmatt sjaa’s bark and many onye skins. A section of sand, larger than the opening, is then heated and melted into glass, which is slid over the chamber. Done at noon during Tria yields the best results. After nearly two hours of constant sunlight, the permutations within the black satchels begin to coagulate and burn. In burning, a dark orange mist occupies the space quickly. The female inhales the sweet fumes; they get absorbed into the skin and, similar to the bath oils, have a nourishing property. She is required to stay in the room until the sun sets so as to get the most out of this treatment. One side affect is a sensation of drowsiness and hunger.
Do not attempt this if pregnant…
On day 4 of this course, the Shaman pursues mental cleansing exercises. To best achieve this, absolute comfort needs to be created. The Shaman may spend up to an hour discussing in depth what makes her the most comfortable, apart from her potential companion. Upon learning each essential detail, every effort is made to create that perfect atmosphere. This acts like a truth serum – confusing the mind to speak about whatever is on it. Questions can be asked, and as the mind is relaxed, it answers honestly. This can be found naturally with inner city residents, who are still asleep, and asked questions about their night. This ancient method seems more enjoyable. The Shaman will ask a variety of questions in regards to personality, likes, dislikes, beliefs, and typical childhood stories. This is done to determine the working of their soul, and ultimately to see if they are pure mentally. If not, in this dream-like state, the Shaman can influence correct thinking – Not Brainwashing.
The final day is short. The female is asked to dedicate herself to the Anubi way, after being assessed for any more defects. The extreme concentration of herbs and stimuli result in easy location of problems and reasons for problems. If the Shaman does their job correctly, they can reorganize the thought processes in terms of priority.
Step 2: After said dedication to Anubi way, she must undergo another 10 days of tight surveillance, in case the problems resurface. If so, the Shaman needs to place the female in the relaxed mental state again. This is repeated until the Shaman is happy.
After the course of 15 days, she will be allowed to marry.
