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	[[Category:Book]]		[[Category:Book]]
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Maintenance script: Marriage Among the Elves, Volume 4 moved to Marriage Among the Elves, Volume 4 (book)

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Volume IV: The Wind Clan

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	=Marriage Among the Elves=		=Marriage Among the Elves=
	==Volume IV: The Wind Clan==		==Volume IV: The Wind Clan==
	An Investigation by Simon J. Bright		-''An Investigation by Simon J. Bright''

	'''Wind Elves Marriage Rituals'''		'''Wind Elves Marriage Rituals'''

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	===Marriage Among the Elves ~~Volume IV: The Wind Clan==~~=		=Marriage Among the Elves=
			==Volume IV: The Wind Clan==
	An Investigation by Simon J. Bright		An Investigation by Simon J. Bright

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New page: ===Marriage Among the Elves Volume IV: The Wind Clan=== An Investigation by Simon J. Bright '''Wind Elves Marriage Rituals''' The Wind Elves depart markedly from many of the traditions ...

New page

===Marriage Among the Elves Volume IV: The Wind Clan===
An Investigation by Simon J. Bright

'''Wind Elves Marriage Rituals'''

The Wind Elves depart markedly from many of the traditions held
by the other Clans. They do not acknowledge dowry or arrange
marriages, but believe in allowing a couple to bond and join
naturally. The only exception to this is among the ruling
caste, which seeks political alliance and improvement of their
financial coffers in much the same way as many other races.
Even those among the elite ruling class that do use a formalized
version of marriage/alliance outside the clan usually do not go
against their children's wishes in this matter should they
adamantly oppose the union.

Wind Elves use the tradition of El Agzata as part of the
courtship process and not as a legal mating. They do not
recognize Zuzses Gelinajaun, Lotsen Gelinaji, Behar-gelinaji,
or Shostro Emanto arrangements in any official or legal sense,
although consensual varieties of all of these occur informally.
Gelinajaun is acknowledged, but more for the benefit of other
Clans than the Wind Elves, since this is rarely used except by
heads of state. Wind Elves are similar to Sand Elves in their
tendency to regard Gelinajaun Ruh as an illness of fate and a
most unfortunate state of affairs. They prefer to regard their
mates as their freely chosen companions that accompany them
along the journey of life and not as a fated union where two
souls become one.

Normally, the male wishing to court the female makes a formal
request to the matriarch of his beloved's family by braiding a
long lock of his hair and cutting it close to the head, tying
off both ends of the braid with elaborate beadings and feathers.
The matriarch measures the strength of his intentions by the
thickness and length of the braid (the more hair the male has to
offer, generally the better his proposal is considered!) as well
as the quality of the embellishments tying off the braid, as
these demonstrate his standing in the community. It is also
permitted to purchase a braid of the appropriate thickness with
elaborate embellishments to offer. This necessary compromise
was established for the male who may have bulging coffers but
not the luxuriant growth necessary to produce such a braid, or
for the warrior who chooses to wear his hair in a shorter style.

The potential groom seeks the services of the best bard he can
afford to compose songs of his skills and deeds in an effort to
impress his intended's family. The bard chosen for this honor
is generally also the bard who will sing the male's family lines
at the nuptials, should all go well. The bard travels to the
maiden's home and petitions for the young man, offering the
man's braid to the matriarch of the family as a symbol of his
intentions. The maiden's family accepts the braid and agrees to
hear the groom's petition in a month's time.

Joyously, the bard returns to the man, singing of his success.
Preparations for the formal procession and gifts are prepared.
While his house is a flurry of activity, the woman's family
deliberates over the next month over the worthiness of the
suitor.

On the appointed day, the suitor gathers his family and friends
about him. With the bard leading and encouraging them all with
song, they proceed in a formal procession to the maiden's home,
where elaborate refreshments await. All break bread and drink
wine together before the Matriarch of the woman's clan rises.
She approaches the suitor and either returns the original braid,
signifying refusal of his request, or gives him a lock of the
woman's hair elaborately braided with silk and cashmere and tied
off with a single white feather. This signifies permission for
the couple to begin courtship.

The braided hair is worn continually during the season of
courtship as a symbol of the couple's status. They are
encouraged to spend much time together and to discuss their
goals and dreams to ensure compatibility. Either the maiden or
man may terminate the relationship at any time during this
period with no loss of honor or dignity.

Once a full season has passed, the maiden's family travels with
her in a grand procession to the hearth of the suitor's family,
where yet another grand feast has been prepared. Assuming all
has gone well and the suitor is still acceptable to the woman
and her family, he will make a formal request for the hand of
his beloved. Upon acceptance, the maiden usually gives the male
a carved hair bead to string into his lock of hair. He honors
her with a tapestry shawl lavishly woven with his family sym-
bols. They are now handfast, and must wed within the year.

Traditionally, the bride wears a long tunic over slim leggings
made of supple white antelope hide. Although these can be
elegantly simple in design, most brides take the opportunity to
embellish their bridal clothing with elaborate beading, fringing
and feather accents. Girded about her waist is a beaded belt
tied to hold a slender bone dagger securely against her hip,
while draped over her shoulders is a mantle or shawl delicately
woven of the purest ivory cashmere. Often, the shawl is woven
in convoluted patterns and so heavily fringed it not only drapes
around the bride, but also trails behind her in a long train.
Only a few tiny braids accented with feathers and beads and
crowned with a simple wreath of flowers confine her loose hair.
Ceremonies that are more elaborate substitute braided head-
dresses of flowers interwoven with gems and beads.

The groom wears fine leather breeches of a creamy tan color.
The fine-spun cashmere of his shirt is dyed a vivid scarlet and
is usually heavily beaded with bold geometric designs along the
yoke. He bears his finest weapon in the sheath clasped about
his hips. His hair glistens with beads and feathers.

All the clan members of both the bride and groom attend the
wedding, and all vendettas and grievances must be set aside for
this occasion. No excuse is acceptable. The strength of this
taboo is evident as one views the closed litters brought to the
wedding, safely enclosing the seriously ill or deformed and
those women in the midst of childbirth. To shun a wedding is to
affront both families and has wide repercussion. Everyone
attending the wedding dresses in their finest apparel, both to
show their own wealth and status and to honor the families of
the couple.

In preparation for the wedding, the mothers of the bridal couple
(or a close friend should no relative exist) have prepared the
gelnutre, weaving a new tapestry of their family lines that
incorporates an element from the betrothal shawl the groom had
given to the bride. This tapestry will be laid on the ground
for the ceremony and later used to either cover the couple's bed
or be hung on the wall of their dwelling.

The actual ceremony is officiated by the Clan Shaman of the
bride's hearth. It essentially follows the traditional Elven
forms for the joining of the couple. After the ritual chal-
lenges, the Shaman speaks to the couple at great length about
the privileges and obligations they will assume with marriage,
extolling the virtues of wedded bliss as the assembled guests
listen with rapt attention.

After the Shaman has completed his lecture, he again asks the
couple if they are still willing to accept one another as com-
panion on the path of life for as long as they both wish to con-
tinue the relationship. The couple pledges to always respect
one another and exchange rings carved from antelope horn. The
Shaman raises them and declares them wed.

Grand feasting follows, with dance and song. The parents of the
family (if they live) exchange symbolic gifts of a fine cashmere
blanket (or horse blanket) with one of the traditional designs
as well as a statue or figurine of a colt and foal, complete
with manes crafted of horsehair. This signifies not only the
joining of the couple and the hope of fertility for them, but
also the wish for wealth through the fertility. If there are no
relatives of the couple, they may exchange the symbolic statues
themselves. The couple is given fancy embellished eggs of all
sorts to signify the fond wishes of friends for fertility, as
well as thick, luxurious blankets, wide-bellied pottery, horse
tack, and other useful items for their future life together.
[[Category:Book]]

Marriage Among the Elves, Volume 4 (book) - Revision history