The Swordsman In Sustrumi Culture

The Sword

In discussing the swordsman one cannot begin without first discussing the sword. It is inevitable that the Sustrumi warrior, who lives by the sword, shows the greatest reverence for this, the chief emblem and instrument of their martial power. Sustrumese mythology and Mahist rites, including that of the Amin’s enthronement ceremony, stand as emphatic witness to the fact that the sword is the premier weapon of the land, serving both a ceremonial and a martial purpose.
Sustrumi knowledge of chitin swordmaking antedates the Twilight Wars by at least two centuries. The greatest swords were personified and even considered to be endowed with a sentient duhama. They are named just as carefully as the janah who wield them. Sustrumese tradition relates tales about magical swords that left their scabbards to fight for their possessors in times of danger, of swords that punished profanation with disease and death, and of swords that healed sickness and responded to prayer.
The development of a functional chitin sword of a distinctly Sutrumese style became mandatory with the rise of the sunborn warrior to his current social position. The Historical Master, Vishyasani, is traditionally considered to be the first Sustrumese swordsmith to produce this type of sword, which featured a curved, single-edged blade. This became the standard sword preferred by all Sustrumi warriors.
Once the versatility and speed of the chitin sword was established in Sutrumi warfare, it has understandably become the central weapon of all sustrumi warriors. Many methods have been devised by which it can most effectively be used. These methods, pragmatically referred to simply as ‘sword arts’ are the highest testimony to the Sustrumese warriors martial skill. Through the prescribed disciplines of these sword arts, each swordsman learns how to deal with all other weapons in combat. These sword arts are an energetic educator and compendium of martial gymnastics, a training ground for the unity of eye and hand. While teaching the judgement of combative-engagement distance and opportunity, as well as of the physical and mental domination of the enemy, the sword arts engendered moral confidence and self reliance, and the habit of resourcefullness in combat through training against a partner. At the same time, the sword arts are just a preparation for dying; for to die well, with valor, is as much a matter of martial pride as is victory in combat
The Sword Arts deal primarily with the sword after it has been unsheathed, and therefore represents an attitude in every respect aggressive, both compelling and ominous. The swordsman looks upon the sword as a ‘poets blade’, the best friend of bravery and, as ‘pitiless blade’ the worst foe of treachery. In the hands of an expert swordsman, a finely honed and polished blade both killed and cured. For the nation at large, the swordsman’s blade was the symbol of justice and martyrdom, both a creator and a destroyer.
Because the swordsman considers his sword something that is both universal and persistently personal, it is not merely a tool or a weapon. He holds his sword to be endowed with mystic qualities, a sentient being that speaks, sings, rejoices, and grieves as the situation dictates. The sword is an object of identification for the swordsman, who always treats it with infinite affection, just as he would a loved one; for this reason he carefully chose an approprite name for the blade. The sword is not, as is sometimes claimed, simply the swordsman’s soul, but rather his living soul.

Traditional Sword Arts Schools

When considering the world and ways of the swordsman we must not neglect to reflect upon the importance of the Traditional Sword Art Schools and their influence on the contemporary swordsman of Sustrum. Most of the classical sword arts are unapproachable by the masses, Sustrumi and non-Sustrumi alike, for the simple reasons that the Janah who are in positions of authority within the Great Halls of the Sword Traditions are guided by the criterion of quality, not quantity, in choosing among candidates who apply for tutelage. By and large, members of these Traditional Schools display an inborn sense of duty, as well as a strong feeling of genuine brotherhood closely akin to that within a family. They further possess a dominant attitude of mind in which service to the past is regarded both as an act of gratitude to the present and also as a sense of responsibility for what will develop in the future.
Swordsmen of the Traditional Sword Art Schools stand firm in their conviction that the personal satisfactions they derive from their reclusive way of life are easily equal to the joys of secular life, with no need to make changes in the disciplines that they practice. Necessarily, then, they are conservative janah who exercise a great resistance to changes imposed by the whims of the Amin. They accomplish this by isolating their schools from the contagion of ideas that are contrary to the values and norms of the classical warrior. The exponent is unshakable in his belief that it is worthwhile for a janah to make use of specialized skills for the achievement of self discipline, to develop self respect by adherence to a code of honor, to live an unsophisticated way of life in order to gain and maintain sound mental and physical health, and to foster a sense of cooperation with other castes of society.
A candidate for admission to a Traditional Sword Art academy must understand that gaining membership in a traditional school is actually a manner of establishing contact with an important aspect of the Sustrumese national ethos. Unless the candidate takes the interests of the school to heart and wholeheartedly supports them, unless he possesses and displays a deep respect for the Sustrumese beliefs and customs of the past, it is certain that no traditional school will accept him.
The candidate will be expected to be both introduced and recommended to the headmaster of the school he seeks to enter. These are formalities which cannot be waived. They must be initiated by someone the headmaster trusts implicitly. But even after the preliminary formalities have been accomplished the candidate is required to undergo a probationary period, during which the depth of his motivation and fitness for martial study are probed., before his membership is approved. A word here about the candidate’s personal background is relevant. The exponents of the Traditional Sword Art Schools are normally descendants of Sustrum’s most famous Houses and Lines. Accordingly, they place a preference on candidates who stem from similar ancestry. Candidates who are engaged in military or law enforcement professions, because of their familiarity with discipline, are also preferred candidates. Finally, those who, whatever their ancestral origins and occupations, are in sympathy with the classical warrior’s way of life are generally considered to be suitable candidates. Required of all candidates , however, are a mental makeup and outlook on life that indicate the existence of a wholesome personal character. Such personal traits are revealed by the demonstration of virtues like courage, honor, and loyalty, as well as emotional stability, docility before authority, a sense of national honor, and a voluntary submission to rigorous discipline regularly practiced over a protracted period of time are considered necessary.
Once he has been accepted as a member of the school the novice trainee is expected to execute a blood oath before he can begin his study. The focus of all initial training lies in severe physical exercise. Through direct, personal experience with different weapons and methods of using them, the trainee quickly learns that the classical Sword Arts are not to be talked about or dabbled in, but rather to be savored in the fullness that comes only of personal experience through action. An understanding of what he is doing rests not in thought or words, not in what can be conveyed by the intellect, but rather in the process of “taking hold”, something that is managed by the trainee himself in the spontaneity of experience. In spite of the dominantly physical nature of the training, the trainee will undergo a remolding of his mind that that instructs him in the spirit of cooperation and tunes his intuitive processes to a new degree of acuity. The depth and thoroughness that the trainee achieves in his study of the Sword Arts is measurable and will be evident to him, beyond his skill with maneuvers, in the sense of inner peace and security that comes to him with sufficient training.
The Traditional Sword Arts School may be thought of as approximating a martial tradition. The School is, in fact, a corporate body, perpetuated by a line of lineal or collateral or nonconsanguinous headmasters. To understand the entity of the Traditional Sword Arts School fully, it should be thought of as possessing a personality of it’s own that subsumes those of the actual individuals who comprise it. The school “lives” and “breathes” as well as “takes action”, much as does a sentient being, but the full manifestation of it’s power lies well beyond the ken of janah. The establishment of a Traditional Sword Arts School is usually attributed to the guidance of the Deva, bestowed upon it’s founder, and so elements of mysticism and the supernatural pervade all Schools. All founders of Traditional Schools, notwithstanding divine guidance, were warriors and martial geniuses who, after undergoing arduous discipline, experienced the flash of inspiration that led them to devise the technical characteristics of their School. The teachings of the school have the peculiarity of disclosing their essence only to those who have shown themselves worthy of the crucial experiences embodied in those teachings. And, because each School is made possible by “the grace of divine guidance”, it and it’s membership are believed to be protected by divine power.
Each school commits it’s history, customs, beliefs, technical characteristics, and actual fighting techniques to writing in the form of hand scrolls. The hand scrolls are the treasures of the school, and because they reflect the divine inspiration that brought the school into existence, they are religiously revered and carefully safeguarded. The contents of these scrolls are never intended to be revealed to those outside the School; thus their contents are unavailable to general study. Even were the scrolls to be made available, it is unlikely that even Sustrumese investigators could decipher them. Each school uses cryptic language, diagrams, and symbols to record it’s particular matters, and these are unintelligible to all but those who possess sufficient experience as disciples of that school.
The weight of the moral responsibility upon these janah to uphold the teachings of their school in an undistorted fashion is extremely heavy; the pressure contemporary society work to compel them to compromise their traditions. But the real strength of the swordsman is bedded in simple patriotism, rigid discipline, a frugal life, and unwearied cultivation the warriors code.
Significantly, the importance of the Traditional Sword Arts School was truly recognized in the era of the rise of the vajra Cat Lords of Sutrum. Seeking various means of legitimizing their usurpation of the rulership of Sustrum from the Paxin Lords. The Great Lines of vajra cats sought to establish a claim to tradition and history. In the time of the original vajra Amins the ruling sunborn caste eagerly sought out the best headmasters and practitioners as instructors. Those Schools that did not desire to cooperate with or were not selected by the Aminate government developed as martial traditions in private domains.
Each tradition developed particular technical features that made it unique. These beliefs and practices were considered the heritage of the school and were forbidden to outsiders. As time passed, compartmentalization of the numerous schools became unavoidable, and bitter professional jealousies came to the surface. With the consequent displays of passion to prove which was the superior of all others, combat between practitioners of the different schools became commonplace. The desire to find more effective ways to dispatch a foe provided a splendid opportunity for a still wider proliferation of the Sword Arts.

Sword Arts

Because the Sword Arts stand as the symbol and instrument of Sunborn strength and vitality, their study has been declared the exclusive prerogative of the Sunborn Caste. Commoners, while not totally without weapons, nevertheless are forbidden to possess the types of swords used by the sunborn and are refused permission to study the Sword Arts.
Arduous daily training in the martial disciplines is the earmark of all Swordsmen. Such untiring efforts include a very thorough grounding in Surface Techniques (basic martial maneuvers), usually a three – or four- year process, which extends to the most minute details. Through the practice of Surface Techniques, the Swordsman familiarizes himself with the basic handling of his sword as rigidly prescribed by the martial tradition to which he subscribes. From this basic foundation he enters higher skills, the Secret Teachings (Special Maneuvers), which bring finesse to his fighting ability. His success in combat depended upon mastery of this, the highest category of techniques.
These innermost secrets of the martial school give him much confidence, for he knows that when he faces the ultimate test-combat-he will be equipped with lightning-quick reflexes. Furthermore, the multitude of technical details impressed upon the swordsman by the Secret Teachings teaches him the capabilities and limitations of each and every combative action. But the Sword Art is still more to the Swordsman. It is an educative process by which certain virtues are exalted as martial mores: courage, self-reliance, self-sacrifice, obedience, discipline, patience, careful judgement, courtesy, and frugality were learned concomitant with the development of technical skills. Any tendency of the individual swordsman to deviate from what was expected of him was eliminated through the threat of disciplinary action-including death-by the School. Accordingly, the swordsmen have grown to be an elite group of fighting janah with the very highest esprit de corps.

The Warrior Code

This brings us to the Warrior Code, as important to the Swordsman as Sword, Arts and School, the Warrior Code is the fourth cornerstone which makes the foundation of the Swordsman’s makeup complete. After leaving his School, the Swordsman has only his Code to carry with him in rain and dark of night. It is there like the voice of his master, always present, always guiding. Distilling the path of righteousness from the maelstrom of worldly circumstance.
The code placed particular emphasis on Justice, Courage, Benevolence, Politeness, Truthfulness, Honor, Loyalty, and Self-Control.

Justice or rectitude, is the most cogent precept in the code of the Swordsman. Few things are more loathsome to a Swordsman than underhanded dealings and crooked undertakings. Some thought and teachings by Historical Masters in regard to Justice are: "Rectitude is the power of deciding upon a certain course of conduct in accordance with reason, without wavering…to die when it is right to die, to strike when to strike is right". Others speak of it in the following terms: "Rectitude is the bone that gives firmness and stature. As without bones the head cannot rest on top of the spine, nor hands move, nor feet stand, so without rectitude neither talent nor learning can make of a janah’s frame a "Swordsman". With it the lack of accomplishments is as nothing".

Courage is a virtue only in the cause of righteousness. Death for an unworthy cause is termed a "kelendu’s death". In the swordsman’s code it is considered true courage to live when it is right to live, and to die only when it is right to die. The young "swordsmen" are continuously drilled and indoctrinated in courage. They are often led to un-nerving places as execution grounds, graveyards, and houses reputed to be haunted. They are subjected to periods of deprivation of food and exposure to extreme cold. This system of "drilling the nerves" is what gives the Swordsmen their "nerves of steel". Endurance is a hallmark of a successful swordsman.

Benevolence is thought of as a feminine trait. It was thought an essential part of nature to counter-balance rectitude and stern justice, two masculine traits.
The trait of benevolence includes love, affection for others, sympathy and nobility of feelings. These were considered the highest attributes for the soul. Mercy is a trait to cultivate. However mercy cannot stem from a blind impulse. It must be rendered with due regard to justice and backed with the power to save or kill. A famous aphorism expresses this fine line that the swordsman must walk: “Rectitude carried to excess hardens into stiffness; Benevolence indulged beyond measure sinks into weakness.” An historical master was said to comment, “The feeling of distress is the root of benevolence,” therefore a benevolent warrior is ever mindful of those who are suffering and in distress.
Benevolence to the weak, the downtrodden or the vanquished was ever extolled as peculiarly becoming to a swordsman.

Politeness is a poor virtue if one does it for fear of offending good taste. Rather, it should stem from the sympathetic regard for the feelings of others. However, the swordsman guards against an extreme degree of politeness. A sense of propriety should stand at the pinnacle of social intercourse. An elaborate system of etiquette was developed to train youth. Bowing, walking, standing, table manners and serving were developed as ritual ceremonies. Etiquette harmonized the total being with himself and his environment and expressed mastery of spirit over the flesh.
Gracefulness represents economy of force. Therefore, it provides a reservoir of force. Fine manners meant power in repose.
It was said by an Historical Master, “The end of all etiquette is to cultivate your mind so that even when you are quietly seated, not the roughest ruffian can dare make onset on your person.” It is believed that by constant exercise in correct manners, one brings all the parts and faculties of his body into perfect order and into harmony with itself and it’s environment.
It follows in logical sequence that a constant practice of graceful deportment must bring with it spiritual attainment. Calmness of mind, serenity of temper, composure and quietness of demeanor are essentials of the swordsman. Politeness is activated by tender feeling toward the sensibilities of others. As such, the warrior would weep with those who weep; and rejoice with those that rejoice.


Untruthfulness, according to the Code was deemed cowardly. As such it was dishonorable. Honesty was very important to the Swordsman. Honesty was an extension of the swordsman’s vision of courage, so the Swordsmen endeavored to be honest in all situations. Veracity is of such deep philosophical importance to the Swordsmen that unlike the lesser castes, who persistently swear and curse freely, the swordsman looks upon such oath as derogatory to their honor. Naturally, a swordsman would swear by the deva or upon his sword; but never is swearing degenerated into wanton form and irreverent interjection.
While not bound to speak the truth where such witness would bring harm or injustice, it is thought to be morally conducive to the greater good to endeavor to speak honestly and simply whenever possible. To betray a brother in arms to an enemy who asks of his location would be dishonoring the bond of trust between comrades and never would a swordsman so foolishly feel bound to speak with such dire veracity. Always, justice and the pursuit of righteous should dictate the words of the swordsman. ‘True’ speech is a philosophical and moral art, that is a dignifying measure of the good character of a swordsman.

A vivid consciousness of personal dignity and worth is implicit in the word Honor. Honor was conveyed by such concepts as one’s (good) name and the quality of one’s external bearing. Any infringement upon a Swordsman’s honor was felt as a sense of shame. According to a Swordsman legend "Dishonor is like a scar on a tree, which with time, instead of effacing, only enlarges".
To avoid over-reacting to small slights, the Swordsmen chided each other for being too short-tempered. They would comfort themselves with the adage "To bear what you think you cannot bear is really to bear". Patience and forgiveness formed an essential part of the meaning of honor. It is said, “Anger at a petty offense is unworthy of a superior man, but indignation for a great cause is righteous wrath.” And, “The way of the Swordsman is the way of the sacred among the mundane: His place is to follow that path: therefore, he must make it the object of his life to reverence the Deva. Make not janah your partner but Heaven, and having made Heaven your partner do your best. Never condemn others; but see to it that you come not short of your own mark.”
Few attain this sublime height of magnanimity, patience and forgiveness. It is a pity that nothing clear and general can be expressed as to what constitutes Honor. Instead it is said that it “from no condition rises,” but that it lies in one acting well his part.
Life is thought cheap if honor can be purchased therewith: hence, whenever a cause presents itself that is deemed dearer than life, with utmost serenity and speed, life is laid down.

Loyalties to Sustrum or one’s House and Line are the most important aspects of the trait of honor. Children are taught to sacrifice everything for their House. Loyalty was an ethical demand stemming from this political theory. A Swordsman is obliged to appeal to the intelligence and conscience of his sovereign by demonstrating the sincerity of his words with the shedding of his blood. A swordsman, in showing loyalty, does so with proud submission, dignified obedience, and a subordination of the heart, which keeps alive, even in servitude, the spirit of self worth. However, the great sword schools hold loyalty to their Code above loyalty to House and Line. And their disciples carry this essential shift in primary loyalty in their hearts wherever they go.

Self-control is an important trait for the Swordsman. Should a swordsman be seen as excitable or morose or emotionally sensitive, he is perceived as weak and lacking in discipline. In Sustruum, the swordsman is expected to exhibit decorum and righteous behavior at all times. The stringent public expectations of their behavior weighs heavily on their conscience, driving their behavior.