Simon Peter's Commentaries Pt.1

[i.uomini 2552]

 

Simon   Peter's  Commentaries

Notes & Commentaries on…

The Analogy of the Rose: A Treatise on Soldiering

Authored by: Ser Talbott Talhoffer

 

Spoiler

 

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This analogy is a deep discussion on a Rose’s physical aspects, relating them to the necessary qualities of a soldier in the art of martial prowess. The author uses language both theoretical and practical to convey to us readers how closely these two figures - the soldier and the rose - emulate each other in design and function.

 

From the section titled ‘Foreword’,

I cannot help but be enamored with the aptness of this rose analogy overall; the performance of soldiering in every civilization is nothing short of artistry, and like a rose, is a marvel to behold. Indeed, the rose is hardly singular in it’s presence as observed in nature, but instead tends toward growth in bushes full of its kind. As not to discourse upon integrity itself, which concept will elaborated upon later, it must suffice to be noted that rosebushes compound in beauty when compared to a single flower. This is never, though, seen as a rebuttal to the notion that each rose within a bush is similarly beautiful. Just as the army is marvelous, so too is each of its composite parts.

 

From the section titled ‘The Form of the Rose’,

By no consequence is the word ‘formation’ related to its root: ‘Form’. For as much as each soldier merits the love of the people, the status of the army as a body, requires few heads, and many limbs. The rose itself does not respond to the cold winds by preferring to seek warmth underground, but by the command of God’s design who “grew the first grapes of the vineyard” (Virtue, 3:4) and “placed within your groves the trees” (Virtue, 2:4), it’s stem remains steadfast, as is highlighted later in the analogy. And it is, by command of one head, that the army moves here at one moment - over there at another moment. 

 

From the section titled ‘The Thorns of the Rose’,

It is seen here that armies, splendidly arrayed and glistening like morning dew upon a rose, are not for mere theatre, neither is their cosmetic aspect the major attitude of their purpose. To approach an army is to challenge death itself. Whether assaulting a singular rose, or a bushel of them, one will be met with a multitude of thorns, whose purpose is to deter the very aggression they are met with. Every soldier, therefore, is to frighten the hand that reaches forth to do harm, forcing it to seek a different avenue, only to realize that it’s next plan is equally impeded by danger.

 

Consideration - on the Defensive nature of Rose Thorns,

In all of time and memory, none have seen or heard record that a rosebush has summoned the abnormal ability to spew forth it’s thorns to do harm to passers by. To be hurt by a rose necessitates that one has crossed the line of propriety, and touched too-hard the floral display. These thorns are vital to the long-life of the rose as a whole, protecting the body of it, such that the head of the rose may, in peace, succeed in quiet, glamorous beauty. In like fashion, an army of the state does not conduct it’s operations upon the head (such is called rebellion and coup-de-tat); but instead stands on the boundary between its own border, and the outside world, which never ceases to present danger. For this reason alone, let aside all others, the rosebush is justified in keeping it’s thorns sharp, never retiring them in favor of additional leaves or any other organ. The state, too, is most justified (and obligated) in the maintenance of its army, which is it’s defense against all threats to the head of the people; their government and beloved citizens.

 

From the section titled ‘The Stem of the Rose’,

I would be too presumptuous if I claim that the noted line is so obvious as not to merit further commentary. For it is too often forgotten that the military instrument is itself not a cause, but a result of collective interest in the protection and upholding of the state - these two things are only with difficulty separated; just as the leaves and petals of the rose are only by destruction torn away from the stem which feeds and waters them. In such wise, it is imprudent not to sacrifice the stability of the state for the beauty of it’s head (the government). Neither is it advisable that the citizenry should be sacrificed heedlessly for the sake of military glories… Leaves do not serve a thorn’s purpose well.

 

From the section titled ‘The Leaves of the Rose’,

Flexibility. The capacity to remain in-tact despite what-so-ever conditions are presented upon you. To move, but not to break. Is this not the ultimate necessity for an army and its composite soldiers? What soldier is feared and honored when he can only fight in cold weather, or only when his enemies attack at the shoulders and knees? An army too, in order to reach its further target: must it not pass over hill and desert alike? Is it not compelled to weave through trees and over marshes which do not fight back as hard as the opposing force?

 

Consideration - On the growing distance between this commentary and the analogy,

It occurs to me now, that in the script of notations and comments here laid in my journal, that I have strayed a great distance away from the form of my initial notations. The latter being a deeper elaboration by the well-written author on the close comparison in aspects of individual soldiers, and those of an individual rose flower. I may have, with my earlier expansion of the analogy into rosebushes, encouraged a diversion into the aspects of the military body as a whole, for which I apologize, and will attempt to re-focus this commentary upon the aspects of individuals - both roses and soldiers, as was the intended connection drawn by the author.

 

From the section titled ‘The Petals of the Rose’,

As unity was mentioned prior to this section, I will leave that aside, and appreciate this aspect of INTENTION which both gives the rose it’s ‘unexpected harmony’ and also gives the soldier focus in his actions. To be resolved upon a course of events before one makes the first movement toward them, is a sure way to maintain orientation during every distraction and barrier which presents itself to that soldier. This creation of the rose with perfect intention by God himself is, perhaps too, a discussion of ORIENTATION. The 7th sky, which is the Throne of God, must by nature be still, with each of the other emanations of glory revolving around it - as a point which causes movement but is not itself moved. This essence of ‘radial pattern’ which summons an intense focus, seems to be the same in a rose’s concentric, radial array of petals. 

 

From the section titled ‘Conclusion’,

In conclusion, these 5 principles are those which above all produce an effective and reliable soldier, and the blessing of an army are compounded for every soldier of this sort which finds himself in their muster rolls.

 

Notes & Commentaries on…

THE IMPORTANCE OF SWORDSMANSHIP

Authored by: Philip Hughes de Rosius 

(at the instigation of): Holy Sir August Jazloviecki

 

Spoiler

 

 

 

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From the section titled ‘Your Faith’,

The word of God, which guides and encourages us, maintains its validity through today into tomorrow, but was no less truthful than it was yesterday, all the way to the formation of the ground from which we sprang. For - says the Lord: “I separated the world from the Void” (Virtue 1:4). Therefore, this word on which we depend for guidance (Virtue 1:7) will give to we men of the sword, an unwavering confidence, with which all enemies may be equally subdued.

 

From the section titled ‘Your Perseverance’,

Here (Virtue 5:10) the Holy Scroll teaches that the trials and struggles (Virtue 5:5-6) which we face in this Theater of Virtue are those which are sent from the Throne of God in the 7th sky for our challenging, just as a master of sword teaches his disciples by sending at them a fellow acolyte of equal skill, and sometimes, of better. But from the skies are also the remedies to these trials, and as we are beset by hardship in the real crossing of swords, so too are we receivers of relief. And so, with faith and continued adherence to this philosophy, we will be redeemed from our strifes. Such is the Holy Promise.

 

From the first section after ‘And the will to protect the Canonist people’,

What is apt in describing a beast of the earth, more than one who does all things in preservation of his own life and properties? We are called not to be like the beasts, but to pursue virtue, for so says the Lord “in pursuit of my virtue, I bid my faithful this: [...] aspire not to greatness among men, but to My glory.” (Virtue, 6:8). This call is not simply a rebuke to the pompous, but a reaffirmation that in defense of the Canonist flock, God is glorified, the success or death of this mortal body of ours, is irrelevant. So then, be willing to die, but look with scorn upon the death that threatens one’s brother in faith.

 

From the second section after ‘And the will to protect the Canonist people’,

In conclusion, we see that our purpose is not only the pursuit of virtue in this world by protecting our brothers in faith, but also - by the same means - keeping the balance of heaven’s mandate. It is God who breathed breath into our hearts, and the hearts of our children (Virtue, 1:5), and so, He is called truly the giver of life, and He who ought to decide the time and place of our demise. This demise, among all men, is a gain (since we are to join our forefathers and creator in the skies), but a gain to be granted from the 7th sky. Not by the whims of vile creatures, nor by the wrathful bodies who seek sin, are our spirits justly taken from our bodies.

 

Notes & Commentaries on…

A TREATISE ON CANONICAL CHIVALRY

Authored by: Helena of Susa and Rosemoor 

 

Spoiler

 

 

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From the Introduction,

Beginning with due reverence to the Holy Scrolls and their teaching, I remind what the Lord tells us through Horen; that “All the blessings of the virtue shall serve the righteous King and Servant alike.” (Virtue, 6:9). It is indeed service, and the rejection of idleness (Virtue, 4:8) that God favors. To each station, chivalrous, righteous conduct is available, and by the combined service of all estates, we may approach (though never reach) the wholeness of the body of the Church, a mere imitation of the wholeness of God Himself. 

 

Consideration - On the Tenets of the Order of Exalted Owyn and reconciliation with the scrolls,

A highlighted segment has not, for this section, been cut and attached to these pages. This is for the reason that the Chivalric code mentioned ought, by my estimation, to be taken in it’s entirety, and preferably, read directly from this treatise, or other sources in the libraries of Azuras. Onto the point, however: the thought came to my mind while reading this code, that one may encounter a challenge in adhering to both this code and to the Holy commands laid in the Scroll of Virtue. Upon further inspection, however, the thought was dispelled;  I could not find a singular contradiction between the two. This code informs a set of actions to be utilized by the Knights of the Order, but does not at all bring focus upon the meager affairs of this world. Indeed, it commands that Knights ‘Honor the Creator and maintain His Church’, a far cry from instructing it’s agents to engage in or take pleasure amongst worldly endeavors (the most common of which, ‘pecuniary reward’, it orders it’s men and women to despise). Lastly and most impactfully, it glorifies God by the concluding line; “In his [The Knight’s] blood, the creator’s will shall be written.”. Far from an adaptation of sacred scripture, this is an extension of it into daily life, a deeper relegation to virtue in act and in heart than is expected of laymen. 

 

From the first paragraph after the listed code of Chivalry,

When reading this, the first thought that comes to mind is of our pursuit of Godly virtue, in our rejection of the base and natural instinct, we ascend in spirit and in truth, closer to the source of our life and essence. This, to my mind, seems like a man who reaches forward into a fire; it’s flames travelling through the fat of his bones to engulf his whole body. In this way, approaching the light makes one into a light himself.

 

From the second paragraph after the listed code of Chivalry,

When we fight, speak, and stand against these ‘unsalvageable’ and ‘evil’ foes of ours, we remember that it is from God that we receive victory; and to God where the glory of that victory goes. Under these conditions which define our actions, we are not allowed the luxury of fear. All that is left behind in the actions of the virtuous is, therefore, Bravery.

 

From the concluding paragraph,

As said before, in the wholeness of the body of the Church, God’s wholeness is approached by we, the broken and sinful man. In such wise, these Knights are in defense, not of one kingdom upon the dust (though they may live and thrive in that boundary), but the Kingdom of Heaven and all virtuous souls therein. Their actions, their heart and their spirit, exemplify the most refined of us in this Theater of Virtue.

 

[BlushedRiver77 16]

 

GLORY TO THE ROSE AND STAR!

[Sir_omni 151]

Magnificent to every  spoke or written word

[ydegirl 2357]

Konstanze sent a letter to Simon -- it simply read "Good Job."

[The Real Cereal 14]

The newly appointed Royal Tutor admired every word of his students writings. A feeling of immense pride and a slight sense of anxiety swelled within him as he faced the daunting task of teaching such an already intuitive mind.

Setting down the princes notes, the amateurish tutor began his own studies, drafting his lesson plan for his next meeting with the young Prince Simon Peter.

[Plausifraunz 361]

When all was said and done, Kyhira did not read these. She set them in her satchel, unreturned, couldn't be bothered.