The ways of Honour among our people are the ways of life. A Kuras without Honour may as well be dead. Reading this tome you will come to understand our ways, some of our rites (including the rite of Ascension), and the ways in which we relate with others. More importantly, you will understand the basic rules of our honour.
Firstly, no Kuras may ever deny a one-on-one combat with an equal or greater foe - without extremely good reasons. Furthermore, if it is a lesser foe, and the Kuras declines the combat, he dishonousr the foe. In this way, a underling may challenge a leader's judgement in combat, and the victor decides the outcome of the judgement, but may be declined if the leader believes him unworthy of such a challenge. Sometimes, however, the leader is blinded by his own pride and greed for honour, and has to be forced into it if there is a great gathering of other honourable warriors who believe it to be a just combat.
In combat against an equal or great foe, the Kuras may state to fight to the death, to first blood, to first to hit the ground, or until disarming. A fight to the death is known as a Ka-Hah. During a Ka-Hah, each opponent has the right to allow the ending of the battle, without dishonouring the other opponent. However, it is felt that accepting this is cowardly, and thus dishonourable anyway, though this dishonour is not recorded. Much of our honour is strange in this way, some is recorded (such as, a young officer who doubts the order of his leader and challenges his right to command and then fails), while much is not recorded, but given through word of mouth. At the point of victory, the loser is typically on the ground, in the same position as Parleth before Kuras ran him through. Here he may be given the chance for redemption, if he cedes he was wrong.
There is no dishonour in this, in fact it is seen as a great honour if two warriors battle thus, and come out with a decision without actually killing each other (though serious maiming is not frowned upon), providing neither harbours ill-intent towards the other (which Kuras have great difficulty hiding).
A fight to first blood is a Ya-Hah. Typically, opponents in this battle use the same weapon, while a Ka-Hah may be any weapon on either side, typically the best weapon proficient in. Ya-Hah, however, is usually fought with a dagger, sword of some type, or the same weapon that Kuras used, the Chiji'kirala (usually called a Chiji) slashing polearm. First-blood is typically a slash on the forearm, chest, or face, or a cut on the front of the upper thigh. Never is firstblood considered honourable if a strike is aimed at a private area (that is considered weak and dishonourable), in fact such a strike causes the offender to loose the battle automatically. In the instance of those using type B weapons (either opponent), a battle of Tayu-Gah is typically more appropriate, the first to fall over being the looser. Sometimes Tayu-Gah is fought within an arena, a 15' diameter circle.
The first to be forced out of the circle three times, or knocked over three times, is the loser. Typically this is done bare-handed, and is the preffereable way of peaceful combat to first blood in some academies.
The challenge to disarm is not given. Instead, in a contest of Ka-Hah, the one who was challenged may, if he successfully disarms his opponent, cry "Joko-Vhu", meaning "I wish this to end now.". Joko-Vhu is never stated before combat, at least not to the other competitor. It is considered dishonourable to be defeated by Joko-Vhu, as one intends to battle to the death, and has that right taken from them. It is also considered dishonourable to perform Joko-Vhu is the battle is truly honourable between equal opponents, it is usually reserved for humiliation of lower-ranking officers who have let honour and glory go to their heads.
A Ka-Hah may be initiated with someone not Kuras, as may any other of the rites, though an opponent that is not Kuras is not expected to know the ritual, and a third party is assumed to inform them of the appropriate rules. Furthermore, many Kuras have had their enemies cheat during Ka-Hah particularly, and either flee or produce additional weaponry (only what is visible is allowed, both opponents are shown each others weapons before starting), and thus do not perform it very often, as it is not needed. A Kuras may not, however, refuse a Ka-Hah in an honourable cause without dishonouring himself. For instance, if an honourable enemy wishes, he may invoke Ka-Hah with a Kuras who has come to free his friends. If the Kuras wins, his friends are freed, if not, they stay (and typically the Kuras will join them). However, a pointless Ka-Hah, to settle an insult or merely delay a Kuras from some honourable cause, is considered very impolite.
An example of this is when I myself was first officer of the Kuras military ship, Faharay. An IEN officer felt soiled by my prescence near his ship, on the rock of bral, and tried to challenge me to a fight of Ka-Hah, for no reason than he wished to show off (he was much the greater swordsman than me at the time, but had no honour). I refused, in front of most of my crew, as we were about to debark for a mercy mission to save some nearby humans from impending doom (I cannot remember what it was it has been a long time). My crew toasted to me that night, as we barely got to the humans in time to save them, their message having been slowed by a phlogiston swirl. Had I thought we had time, however, I would have accepted, and performed Joko-Vhu on the elf, with a smile on my face.
It is not dishonourable for a superior to strike a lower officer or crew member within the military, nor is it dishonourable for a father or mother to strike a son who is misbehaving, or has dishonoured someone. Of course, the son may think otherwise, but this is how it is. It is considered dishonourable to steal, without honourable reason, and is highly dishonourable to strike an enemy from behind.
Bar-room brawls, while they may seem pointless, are not considered dishonourable, as they teach us to fight even when distracted, or under the influence of alcohol. However, the initiation of such a fight is usually the same, with the one wishing to state the fight simply stating his name, and striking whom he wishes to fight with. Weapons are considered dishonourable (though chairs, tables, walls and doors are not considered weapons), unless someone has wrongly drawn one.
It is dishonourable for a Kuras to take bad care of his or her weapons, angering the spirits beseeched in the creation fo such a weapon. Much of the time in creation of a weapon (or a ship for that matter) is spent in song as well as construction, asking the spirits to provide strength and fortitude. To allow ones blade to become blunt, or ones dagger to loose its shine, is dishonourable, and an insult to those spirits. Such a person can bring curses upon himself, if the spirits were particularly accommodating in the creation of that particular weapon. One tale speaks of Fa-Gah, a Kuras who failed to clean his weapon, which had great spirits present during its making. The weapon one day broke during a combat with a lowly goblin, and Fo-Gah was slain.
One may not insult an equally honourable, or more honourable Kuras, without incurring his wrath. For instance, it is fine for a commander to call his crew a pack of pansy-prancy dancy elves, but calling ones superior officer a Torqu (a pig), is dishonourable, and usually leads to some right of honour. Insults traded in jest are not considered for this, though some may take offense at something misunderstood. I was once drunk, myself, and was calling all my crew-mates Torqu, all of us having a fun riot, when the captain of our ship walked in. Unawares, I started jokingly saying even the officers and the captain were Torqu, at which time he spun me around, and backhanded me (a typical tactic in a bar-room brawl) halfway across the room. When I awoke the enxt day I prostrated myself before him, invoking the rite of Jar-thi.
The rite of Jar-thi involves kneeling, on knee on the ground one foot, hands spread palm upward, in front of someone one has dishonoured, and apologising for the acts. It is usually clear what has been done, and so all that needs be spoken is Jar-thi. There are two responses to this act. One, Ro-thi, means that the one you have dishonoured accepts your apology and all is well. The other, Na-Thay, rejects the apology. Typically the dishonour must be repaid through act, not words, and Ro-thi will be said at an appropriate juncture in time.
Pranks between younger and less experienced Kuras are often seen, and as long as one does not dishonour someone with these, they are accepted. Should one feel dishonoured by it (for example, scribbling Torqu on the back of ones armour before a dinner with dignitaries), a rite of Ya-Hah is usually in order, and Jar-thi is never used in this instance, as it is always kept for the most rare of times (jar-thi is very meaningful to us).
Speaking ill of ones parents is considered dishonourable, but similarly speaking ill of ones children is also dishonourable. This is, of course, different if it is appropriate, such as a father calling his son a Fo-Jak (fool), for getting a female Kuras preganant before the rite of marriage, or challenging a clearly powerful opponent without reason, or skill.
Speaking ill of another's child is considered dishonourable, as the child must be dealt with (regardless) by the parents. Once a child has passed the rite of Ascension, however, he or she is seen as a part of society, and may react to insults any way he wishes, while as a child his father or mother must respond to such insults.
Insults to adult Kuras (non-warriors) are considered acceptable, but constantly insulting one behind his or her back is asking for trouble. Most Kuras can accept a few comments here and there however, we are a stoic people, strong, not weak, jumping at the first word spoken to us.
Striking someone from the rear, especially in cold murder, is highly dishonourable. One of my officers once lost some money to another officer in a game of Was, and the next morning we found the money back in his possession, while the officer who rightly won it was in the garbage, with the offenders blade having stabbed him in the back. Normally it would have been hard to identify the perpetrator, but aside from myself there was no other aboard using that particular type of dagger, and it is never left out of ones possession, and so the dishonourable Kuras was beheaded by my own Chiji the next day.
Gambling is not seen as dishonourable, nor is drinking, or even in some places (though never one under my command) whoring. Excessive amounts are, however, and alcoholic or compulsive gambling usually entails a discharge from the military, and a quiet life back on a farm somewhere.
Theft can entail scarring of some sort, to show the dishonour of the Kuras for life. Not many Kuras steal, but it has happened on occasion. Such a scar may be anywhere from a cheek-scar (done in a certain pattern), or even the loss of an eye (never a hand, which is important to most of our fighting ways).
It is not considered dishonourable to receive any sort of wound in battle. In fact, it is sometimes seen as a badge to loose an eye or ear, or have a great scar across ones chest. It is considered dishonourable to insult someone who has received an injury in combat, usually entailing some sort of punishment of servitude. It is even more dishonourable to pretend to have received such a wound, though many novice warriors receive small nicks here and there that they blame on combat, when they were actually just playing with their weapons the wrong way.
Protecting the innocent, or freeing a slave, are two of the most honourable things a Kuras can do. Slaying an innocent, or a slave (regardless of race, excluding scro) is one of the most dishonourable things a Kuras can do. Of course, its hard to tell who's innocent and who's not, and sometimes Kuras are trapped by this. Typically, a small child about to be eaten by a Horgar (bear from our homeland), is a small child about to be eaten by a Horgar, and it is best to see things this way (that is an old saying among our people).
Striking someone down in cold blood, ie in their sleep, when defenceless (unless they have just been disarmed for that purpose), or someone who does not deserve to be killed (ie after bursting into a young womans home to hide from a marauding group of Scro who would surely overpower you, if she hits you with a skillet it is your own fault). However, if a warrior (or someone who knows how to use a blade properly) raisies a weapon at you, they usually intend to use it. This must be remembered, and caution used.
Running from a battle is not dishonourable, if there is no way that a Kuras can win. For instance, a level one Kuras faced with 100 Scro should run, while a level 2 Kuras warrior, with a pair of Volk', would not run from three Scro facing him down (if he believed he could win). If he did, and someone witnessed it, he may be discharged from any military service, and marked dishonourably.
Refusing to initiate with the crew of a new ship is dishonourable once left for three days. This gives enough time to come to know the names of the ships crew etc. Breaking an oath taken in any sort of ritual is also considered dishonourable, and may be punishable by death under certain military sections. Note that most Kuras serve within the military, and only a few travel by themselves, so this is why many of our traditions focus around the armed way of life.
There are certain rites, and rituals, which should be known of. Firstly, the marriage ritual of the Kuras goes for four days. Before hand, both partners are separated and placed into a solitary confinement, where they are denied food, light, and contact with anyone. Here they fully attune themselves spiritually, and think about the many things that must be thought of before marriage. Those who have previously been married may pray to the spirit of their dead spouse to ask for an honourable marriage, and the spirits blessings. Others must come to terms with a new life, as sometimes marriages incur responsibilities within the society, such as marrying a teacher of the academies requires one to leave their station (if they wish to live with their new spouse) and live at the academy.
Another rite binds the heart of a Kuras with a new crew, and ship. It involves the spilling of blood with a Ujara dagger, which most Kuras carry. If a Kuras does not have his own, it is considered an honour to be asked to use someone elses. Should no one provide use of a Ujara dagger, the rite is performed, and the Kuras must use a cooking knife instead. This is rare, as it is a great insult to deny someone use of a Ujara dagger in this ritual. It is an honour to use, to be asked for use, and to be offered, use of a Ujara dagger for any ritual. Sometimes it carries a certain responsibility also. For instance, a marriage ceremony also includes bloodletting with a Ujara dagger. Typically, the male asks for use of the father of the brides Ujara dagger, and the bride asks for the groom's mother's dagger. If these are not available friends may be asked.
Those supplying Ujara daggers for the marriage must believe it will work, and are expected to help in times of need within that marriage, such as the birth of children, during sickness of one partner, and so on. Also, any dishonourable dealings during that marriage reflect almost as badly upon the person whose Ujara dagger was used, as by the partner doing the deed.
During the ritual of ship and crew bonding, all slit their arms and mix the blood in a pool of Kuras liquor. It is thoroughly mixed, and the crew then gets drunk by drinking it. The captain is allowed the first, and last drinks from the pool, and is expected to be standing. It is rare for a captain to be unable to take his liquor enough to be unconscious at the end of this ritual, known as Jaka-fara-gahai, and reflects badly upon his honour (though not detrimentally) should he be unable to take the last drink, which instead the first mate much take.
The first mate is the one presiding over the ceremony, and it is he or she that decides the amount of liquor present. Thus, should a first-mate believe his captain to be of a weak nature, he may provide much more liquor than normal, but is usually surprised to find that the captain can take it very easily.
The last ritual of note is The Ascension. During this ritual, performed on the night where a Kuras turns 17, weapons are bestowed upon the youth (typically a Ujara dagger, but this is not required). It is also the day where he completes construction of his specialised weapon, as most Kuras use weapons crafted by their own hands (thus it is common for the free craft taken to be weaponsmithing, Kurasian). The ritual is performed deep in the earth, on a high mountain, the flattest part of a plain, or the open deck of a ship. It involves many hours of spiritual chanting, requesting that the spirits bring honour and glory to this young Kuras, who now leaves his parents home (to either join the military or adventure).
Sadly, we keep much of this ritual to ourselves. Should any of you ever witness it, you will be astonished at the things you see, but you must not reveal it to anyone. Frequently also, it must be known that the Ascension ceremony is different for each family. Some require combat with ones own family, but most finish with a great combat between the youth and some wild beast captured for this reason. Of course, and we admit this freely, it is not uncommon for that wild beast to be a Scro officer of some sort.
The greatest insult one can give a Kuras is to steal his weapon. Some will fight to retrieve it, while others will be slain (if they lost it dishonourably) for offending the spirits in such a way as to let their weapon be stolen. For instance, a warrior whose sword is stolen by a thief will track him down and likely maim or even kill him, while a young officer who allows a thief to knock him out and take his weapon may be killed for not being on-guard (or more likely drunk).
