The Physics of the Sword

When talking about swords, people tend to focus on the metallurgy behind the construction of the blade. What types of steel are used, how are they forged, what kind of damascened pattern will be produced, what quenching method is used, and so on. Metallurgy – although it may be important – is not the only scientific element behind the construction of a good sword. Another important component is physics. 

An important issue in sword making is how to make the sword as effective as possible without sacrificing other elements such as practicality and aesthetics. Making a sword requires the balance of all of these factors. But a beautiful blade may not be practical; and a practical blade may not be as pleasing to the eyes as one would like. The master bladesmith plays a role as a maestro who conducts their orchestra to play a most wonderful and breath-taking symphony.

F=ma is a very important equation in the construction of a good sword. This formula plays an important part in determining the effectiveness and functionality of a sword. Force is determined by mass and acceleration. A heavy blade with lower acceleration would produce the same force as a lighter blade with higher acceleration. Higher acceleration means more speed and agility for the sword. Nonetheless, a heavier, more sluggish blade has its own niche. A fast and agile sword is ideal as a sidearm or personal weapon, whereas a heavier blade could be used for executions and ceremonial purposes.

A sword is basically a lever. Malay swords fall into two categories, one-handed and two-handed weapons. The single-handed swords fall under the third class lever category, while two-handed swords fall under the first class lever category. The effectiveness of a sword relies on this lever action, coupled with a push- or pull-cut to deliver a deadly blow.  A survey of antique Malay swords shows that some of these weapons were used mainly for cutting and slashing. Others have sharp tips that can be used for thrusting. But none have thick, heavy blades that would have made them sluggish and slow in battle.

Anak Buaya: The Malay Katzbalger

The shape of edged weapons may vary from civilization to civilization, depending on their cultural inclinations and needs. However, there is bound to be similarities between civilizations. In the context of weaponry, we would be talking about the martial culture of a particular civilization. Even though the civilizations were halfway across the world from each other and perhaps even hundreds of years apart. This was how it was, and how it always will be.

Weapons were developed for a reason, usually to counter the other guy’s armaments and armour. As such, they are tailored to the requirements and techniques of the user. One such weapon is the katzbalger, a “short” sword that became the signature weapon of the Landsknechts during Renaissance Europe. The Landsknechts were mercenaries and were highly regarded soldiers of their time. This sword had a double-edged, straight blade averaging 24 inches in length. Weighing in at 0.8 to 1.5kg, this weapon had a broad blade optimised for cutting and slashing. It was often used as a secondary weapon, with the primary one being a polearm or even a montante (greatsword).

Armour was still extant during this time even though firearms were becoming more familiar. The katzbalger had to be short enough to be wielded in one hand during close-quarters combat, when the polearm or montante was impractical to use. Since most of the enemy would have been unarmoured, there was no need for a stiff, pointy tip. This sword was designed for cut and slash action, particularly towards unprotected areas of the body. In case of armoured opponents, it would have been logical to cut below their waist.

In the Malay World, there exists a parallel to the katzbalger. It is a short sword known as the “anak buaya” or little crocodile for the yelman or false edge that makes the sword look like a crocodile’s head. This was a relatively recent weapon, the first examples came into existence during the late 19th and early 20th centuries. It obviously evolved from its longer-bladed cousin known as the pedang buaya berenang or “swimming crocodile” sword.

This weapon was adapted for close quarters “hit-and-run” attacks against the enemy. Therefore, even though these swords were short and sturdy, they had the cutting and thrusting ability of a full-length sword. What they lacked in reach, they made up in speed and agility. Their blades were 21”-23” in length, and they had knucklebows to protect the hand of the wielder. Because of their size, these weapons can be easily concealed for clandestine missions. Scabbards were usually made using cheap, lightweight wood and seemed disposable. The scabbards were probably disposed of once the weapon was drawn, as there is a saying among the practitioners, “once drawn, they will draw blood.” These “little crocodiles” lived up to their name and fearsome reputation and are continued to be made to this day.

Silat and the Keris (part 1)

When we talk about silat, the keris would be inevitably mentioned. What is the keris and why is it so important to silat practitioners? This can be a very long and complex topic. There are many theories and opinions on the matter. In my understanding, the keris is a symbol and pride of the Malay people. It is part of our culture and costume. Prior to the 1800s, every adult Malay male would have had a keris tucked into his sash. It was never regarded as a weapon but as part of our daily dress. A keris represented the identity of its wearer. Nonetheless, it was Raffle's intervention in the 19th century that caused the keris to be designated as a dangerous weapon. He banned the wearing of the keris. Thousands of keris were either confiscated, hidden or destroyed.

There is no reason to fear the keris. Like the Japanese katana, it is an exquisite work of art. Every keris is unique and no two blades are the same. As unique as a person's fingerprint or DNA. For this reason, the keris represented its wearer - it was a sign of where they came from,  their social standing and even their personality traits. In a way, the keris was it's wearer's twin. In modern times, a keris could be likened to an identification card or personal document. Everything about the owner could be found embedded in the likeness of a keris.

The keris has a deep spiritual connection with its wearer, and by spiritual connection, I did not simply mean a supernatural one! Every blade was custom made to cater to the needs of a specific person. Some keris were made as a companion, some were made for trade while others were made for war. It may seem that the keris was regarded as a talisman (which is not permitted in Islam), but in truth, the making of a keris had very close ties to the quantum theory.

The combination of steel, wood and other materials resonated with the spirit of the wearer. A good keris will give out positive vibes to its wearer. The pamor or damascene patterns resulting from the pattern welding process also resonated certain energies that promote certain qualities towards the wearer and their audience. This reaction occurs on an atomic level. Materials such as gold, silver and brass added into the blade is said to have specific effects. 

One may wonder, how does this work? Imagine how certain events or situations can effect the psychological state and well-being of the people involved. Every object send unseen signals that can be felt on a cellular level and this in turn affects the individual involved. A keris works in the same way. Each blade has a personality of its own, and as such it emanated different signals towards the wearer and the public. Upon looking at a keris, a person subconsciously received signals - or quantum waves - that will affect their course of action. Some keris instill fear in those who behold them, some awe, not to mention affection and majesty. 

This is only a small part of the "magic" of the keris as a cultural icon and identity of the Malays, and of silat in general. The keris is a cultural object that could be used as a weapon, only when it was truly necessary. It was a deterrent to conflict. The mere angle at which the keris hilt was pointing could decide between life or death, war or peace...

This is the Way. May peace be upon us all...

Silat and Healing

There is an old saying, "you don't choose silat, silat chooses you". It was once considered an honour to be chosen to learn the art of Silat. Silat is the art of the warrior, the art of war. But silat is also the art of Peace, and a means of self-healing as well.

An art of war that heals? Sounds pretty far-fetched? Well, not really! If you have been following my previous articles on silat, you may have noticed that I said, "silat is able to educate its practitioner to become a better person, be it physically, mentally and spiritually". It is this "education" that I wish to address in this article.

How does silat heal? We currently live in a stressful world. Our mind, body and spirit are constantly under pressure to keep up with the times. Financial problems, relationship matters, studies... All of these tax the body, mind and spirit. We need to "let off some steam" once in a while.

The practice of silat is not only physical exercise, but it is a spiritual one as well. As one trains the body, the mind and the spirit follows as well. This is not unlike the practice of solat, the daily prayer routine of Muslims. In solat, one needs to maintain the body, mind and soul or spirit in synch. The same is true for silat. To practice silat totally physically without involving the mind and spirit is like doing something without a purpose or goal. Like eating just for the sake of eating. 

By properly observing the Way of Silat, one should gain a healthy body, a sound mind and a healthy spirit. The physical act of performing the silat moves in the "tari silat" or silat dance act as a form of muscular stretching and conditioning to keep the muscles and joints flexible. The more combative form of silat moves help with agility, concentration and coordination. 

As we practice these moves with purpose, the mind will focus on what the body is trying to achieve - form, precision, power, etc. When the body and mind synchronize, the spirit will be recharged. This is how silat "heals" its practitioner. When all three elements are in a balance, automatically other ailments will disappear, leaving a healthy body, a sound mind and a strong spirit.

May Peace be with us all. This is the Way.

*Photo credit Prof Hasnul Jamal Saidon

Silat and Identity

Just a brief additional note... When we talk about silat, normally the subject of the keris will be mentioned. The keris is synonymous with the Malay. As a matter of fact, it is the identity of the Malays. No other cultural object has closer ties to the Malay people than the keris. 

To the general public, the keris is a stabbing weapon that was worn by the warriors of old, grooms in their wedding day and kings during official functions. It is rather strange for contemporary folk to see someone walking around in full traditional garb with a keris in their waist sash nowadays. However, thanks to various groups and individuals who fight to enlighten the people on matters of Malay culture, the keris is becoming increasingly accepted by the public as a part of the traditional Malay busana or attire.

I would like to add, however, that the keris is not just a weapon. It is a part of the traditional Malay dress and the traditional busana is not complete without a keris slit through the belt. It is a part of the Malay wardrobe, and it acted as the owner's identity card. The features of a keris can tell a lot about its owner. This is why the keris is often kept private and only shown to a precious few.

The "pakaian" or dress of a keris (i.e. its hilt, sheath and fittings) usually tell the beholder of the owner's origins and social standing. External (syariah) knowledge regarding the owner. Where he came from, what is his lineage and even his position in society. The bilah or blade reveals information of a more personal nature. As such, the keris is never drawn on a whim. A well-made keris contains crucial information about its owner, essentially his IDENTITY. 

It is also noteworthy that today is also Heroes' Day in Malaysia. A very fitting day to remember and  honour the SACRIFICE made by the men and women of our armed forces. They sacrificed everything to ensure that we are able to enjoy peace and harmony and keep our identity. This country has gone through her share of violence and oppression at the hands of foreigners and foreign ideals. We were faced with outright invasions, religious divergents, economic campaigns and yet the Malays have held on to their identity. 

A clear and present threat nowadays presents itself in the form of Communism. In the past, our heroes fought them in the jungles and mountains. Nowadays, they can be found in the streets. This is not a racist statement as Communism does not pertain to one particular race. It is an ideal that threatens the core of the Malay belief system. A threat to the Malay identity. A silat warrior stands against these ideals as they are in opposition to the principles of Islam and the Malay culture. Without a national identity promoted by cultural elements such as silat and the keris, a nation is bound to be doomed. This is the Way.

Silat and Sacrifice

As I've mentioned in my previous article, silat is a way of life. A true silat warrior practices silat virtues in their everyday lives. One of these virtues is sacrifice. And by sacrifice, I do not mean giving away one's life easily and foolishly. Sacrifice has a wide connotation. Any martial artist will tell you that they have spent a part of their lives in learning and practicing their Art. Some even dedicated their lives to their Art, not just practicing but perfecting it.

The term sacrifice covers a broad concept. In attaining any goal, some form of sacrifice is bound to be made. This is the natural balance in Life. For one to gain something, something else will be lost (but for a good cause). For an individual to be adept in silat, they will be sacrificing their time, energy and money - amongst other things - to attain that goal. But the biggest sacrifice is not that of material but spiritual nature. Nonetheless, I do not see this as a sacrifice but rather a hijrah or departure from one state of spiritual attainment to another.

One will sacrifice old habits and make new ones. The silat routine will also encourage its practitioners to have a better lifestyle, to use one's mind and intellect before acting upon a decision. My late master Almarhum Ustaz Haji Ishak Itam taught me that the word "Pendekar" (warrior) came from the phrase "pendek akal" (short of mind). This is not a negative connotation, but rather, a positive one. It means that a pendekar thinks on his feet and makes the ideal decisions on the fly. He is a decisive person and does not brood on his options before taking action effectively. This is part of the mental conditioning that a silat warrior or pendekar goes through in his training. A split second delay can be the difference between life and death.

More recently, I have heard that the word pendekar comes form the phrase "pandai akal", which, carries the same context. Pandai akal denotes a smart and wise person who uses his mind before his fists. He thinks through all of his actions before acting upon a situation. This mental conditioning is part of the Pendekar mindset and lifestyle, only attainable through certain sacrifices that he had decided to undertake.

It is this "sacrifice" - the sacrifice of one's EGO - that will bring about positive changes in his or her life. Believe it or not, through the proper learning and education one gets in silat, one will be transformed into a better person. I have witnessed positive changes in my colleagues and students who not only learned but lived the Silat life. In perfecting one's Art, one makes all the sacrifice worthwhile. The time and energy spent in perfecting the Art of Silat will open new doors to Enlightenment. This is the Way.

*Photo credit Prof Hasnul Jamal Saidon