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:
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.
Day 1. The first step: The Shaman separates the would-be couple until the time span elapses. Note: the eldest Shaman must do this. Younger Anubi 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 cauterize 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 utilization 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.
Day 2. 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. The third day 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...
Day 4. 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.
Day 5. 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.
Days 6 to 15. 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.