During the earliest years of the warring states period, villages were small and scattered, inhabited mostly by civilians. One such village existed in the foothills of the Kokkyō Sanmyaku, nestled near a river that formed from a waterfall emerging from the Kusunokizan valley. Small and rural, it was mostly protected from the wars due to its position among the hills, unseen from most roads down in the lower areas of what would later become Hi no Kuni. But even there, men left to seek fortune and glory in the wars, their wives and children left behind.
At some point, word leaked of the village – likely due to one of its warriors being interrogated and possibly tortured. Undefended and filled with untrained civilians, the village offered little in the way of a fight when attacked. All within were slaughtered…save for one woman, wounded, bleeding…and heavily pregnant. After the rogues had gone, she cried to the heavens for someone to save her unborn child.
Echoing up into the valley, they were heard by the meditating dragon among the peaks. And try as she might to ignore them, Suigin could not refuse her pleas. Abandoning her cave, she approached the woman, inquiring about her fate. Giving her name as Eiko, she explained that her husband had left her for the war, which then claimed her village. Suigin then asked if she would renounce the call of violence in return for her help. Agreeing, Eiko received a small portion of Suigin’s chakra, giving her the energy to heal her wounds and save herself and her child. This was given in exchange for her word that her new talent would be used to bring relief to a world wrought in violence. Eiko gave it, promising to return in five years with a band of like-minded people.
True to her word, the woman returned when promised, meeting the sage with several families enlisted to rebuild her village in the name of peace, alongside her daughter. But rather than among the foothills, Suigin guided them up into the mountains where they could hide from the wars, and practice ways of peace.
Suigin took the new villagers to the largest valley within the mountain range, which dipped down from her cave beneath Kusunokizan’s crowning camphor.
Stonemasons and carpenters were among those Eiko had brought with her with ideas of rebuilding in mind, and the families all worked together to clear away just enough forest to make room for houses, and supply the needed lumber. Stone was carved from one mountain face, while also making a winding staircase to the mouth of Suigin’s cave. At the top, on a plateau to the left of the cave entrance, a shrine was erected for the practicing Shintōists.
In keeping with the valley’s flora, the villagers simply adopted the name of Kusunokizan as the title of their village. Peace settled over their valley, and it seemed that nothing could go wrong.
Accepting Suigin’s gifted chakra, it was bent to Eiko’s very will: foremost, to save her child. So strong was this will, the chakra was directly exposed to the fetus, altering her very chakra nature and DNA. When the daughter, Kazue, was born, she looked nothing like either of her parents, with snow-white hair and quicksilver eyes. Within her, Suigin’s chakra was fully realized, leaving her with a chakra nature of only yin and yang.
But this was not the only change. True to her pact, Eiko had spent her time away from her village healing and aiding those in need. But little did she or anyone realize that her will – now attached to the very gifted chakra of her new lineage – had shaped the chakra itself. So desperate was her desire to protect her child’s life, a kind of ‘curse’ was born.
Not long after the settling of Kusunokizan, Kazue became deathly ill. Using all of her knowledge and power to save her…Eiko brought herself to the brink of exhaustion…and died.
From then on, a cycle formed in the family. Generation after generation, women of the newly-named Suigin line would fall pregnant – always with a girl – and within the first several years of the child’s life, would pass on. The family never grew, remaining solitary pairs of mothers and daughters throughout their history.
Suigin later theorized that this will to protect their child was an extension of Eiko’s first wish. That their chakra was intimately tied to the fate of their offspring – that their very life was forfeit to protect their child. She dubbed the curse “Saigo no Iki” - the last breath, passed from mother to daughter in a cycle of life, and death. Until each Suigin girl had a child to pass on this will of protection, she would live with her mother’s desire for her safety, and none were ever mortally ill or wounded until after their line was continued.
And after raising and teaching several generations of the line, the sage developed another theory: that the two souls of Eiko and Kazue were so strongly bonded, that they were ‘trapped’ in a cycle of reincarnation. Eiko’s will to protect Kazue, as well as Kazue’s wish to honor her mother, left the pair too closely intertwined for this cycle to be broken. Each subsequent daughter of the Suigin clan seemed to reflect either Eiko’s qualities, or Kazue’s - though each life’s experiences also shaped them into individuals with varying personalities. And more often than not, reported dreams to their teacher of memories they know aren’t their own.
But that was only one side of the curse.
Angry with her husband and blaming her fate on his absence, Eiko cursed his name, her love for him turning to hatred. This, too, seemed to fuse with her chakra. For with every Suigin woman’s journey to bring healing to the world, all shared similar fates. Short, passionate, yet ill-fated love affairs would befall each of them during their lifetimes, leaving them pregnant and ushering them back to Kusunokizan to give birth to their daughter, raise her…and eventually, in some manner, pass on to protect her.
But not all of the inherited chakra was a curse.
With Suigin’s gift of chakra came a dramatic shift in the family’s natures. Not only was Eiko a civilian, but her and her husband’s chakra natures were vastly different than what Kazue’s turned out to be. So strong was the sage’s influence, her very nature was shifted to only yin and yang, as Suigin had honed her chakra to be over her quest for sagehood.
With it came a kekkei genkai. By combining the yin and yang energies of their chakra, Suigin women found themselves able to utilize In'yōton, Onmyōton (Yin-Yang Release). From this developed their kekkei genkai, Iyashino Shiroi Te (white hands of healing), as well as a smaller, secondary kekkei genkai, Katsuryoku no Kawa (river of vitality). The first allowed for faster, more efficient medical ninjutsu, their chakra more ‘attuned’ to the art and allowing them to push the boundaries of conventional healing techniques. The second was tied to nature chakra.
Like Jūgo’s bloodline, with its ties to Ryūchidō, so too did the Suigin line’s chakra originate from the snake sages. However, after Suigin’s extensive training and refining of her chakra, the constant intake of nature chakra that led to the imbalance and berserk form of Jūgo’s clan was tamed into a more regulated intake, activated only once a person had achieved a sage state and opened themselves to nature chakra manually, allowing them to slowly and passively take in nature chakra to help maintain this state.
But that did not make them immune to imbalance.
After Eiko’s death, Suigin took to training her daughter, Kazue, to help hone her skills. Regular medical training began at age six, expanding into her early to mid teens. Once her body had matured, Suigin began senjutsu training.
At the entrance to her cave, the dragon sage had the girl meditate, learning to balance her inner energies in order to awake a sage state. This training continued for several years until Suigin felt she had mastered it.
With the ability to amplify her chakra pool with nature chakra, Kazue was able to work up to the advanced techniques developed by her teacher: barriers to protect herself, and medical techniques too costly to use without the extra chakra. With enough training, a Suigin could reach levels of being able to manipulate their chakra from within, healing wounds without the need of using their hands to guide it, or numbing parts of the body against pain or torture if they were restrained. The most advanced could even bring about their own death without moving if compromised by severing the brain stem innately with their own chakra.
But balance was not always easy to maintain. Take in too little nature chakra, and she would lose her sage state. Take in too much…and the chakra would warp her. Then like her cousin line, she would be thrown into a berserker state. Her physical features would change – elongated nails, canines, and toughened skin. Her emotions would fly into a dangerous rage, making her a threat to any nearby until she managed to use up the extra chakra, or be forced out by outside stimuli.
But the state was arguably necessary. The barrier techniques – dependent on raw chakra – were too costly to use for more than a few minutes without the additional energy. And techniques like Tamashī no Kaishū (soul retrieval) would result in death almost instantly without it. So each Suigin clan member was taught over a span of years to truly master senjutsu, along with other matters of training of the mind.
During a Suigin’s training, from an early age, they were molded to release any fear of death or dying when concerning themselves. It stemmed from a belief that a medic’s first and foremost concern should be not themselves, but their patients when they are in the process of healing. Without a fear of their own demise, they could go to any lengths to serve their patients.
As a whole, the Suigin mantra encouraged balance between caring for one’s self, and those they are able to help. But when faced with death, Suigin clan members were taught not to be fearful, as it could distract from matters at hand, i.e. healing a patient when there is an imminent threat. In the end, Suigin clan members were expected to put their very lives on the line, should it save another. They were taught a certain detachment from their mortal forms. Though they were still encouraged and taught to defend themselves - hence their heavy focus in learning barriers for protection - any fear or hesitation in the face of death was completely eradicated.
Some, like Tsunade, considered this a faulty practice, as her own mantra put the lives of medics first and foremost, including the rule that the medic must be the last of a team alive, and never on the front line. But Suigin believed that their purpose was, in a sense, subservient: that their first and foremost role in life was to give, no matter the manner. If that included their own lives for the sake of others, then “so be it”.
In short, Suigin were trained to put the lives of others above all else, even their own mortality. But in a manner to counteract unnecessary loss, the family was also trained in small but powerful barriers.
There are three barriers Suigin women learned. The barriers - Bōei no Kabe (wall of repulsion), Shōkyaku no Kabe (wall of combustion), and Kagami no Kabe (wall of mirrors) all took massive amounts of chakra, and got progressively more costly. Thus, all required a sage state to be used effectively, or for any long duration of time. Barriers had to be learned to such a degree that they could be done almost without thought to allow concentration on the medical ninjutsu they protect.
The first, Bōei no Kabe, was a solid wall of chakra that could reflect any physical matter, but not sound waves. It took the least chakra of the three. With it, the caster could repel most jutsu to keep themselves guarded while healing on the battlefield. In theory, it could also be used to crush anything the chakra could be erected over, including people, though it depended on the strength of the one casting it. Doing so also violated the training a Suigin goes through…though it remained possible if absolutely necessary.
The second, Shōkyaku no Kabe, was a more intense chakra that would incinerate anything physical that came into contact with it. It was more costly than the first. It could be used to clear debris, incinerate offensive weapons or defensive structures, or anything else necessary.
The third, Kagami no Kabe, bent light, and rendered anything beneath it unseen. It was the most costly, and could not be maintained for long, nor in a large scale. It also did nothing to dampen sound, so those beneath it must still have taken care to remain silent. It could also still be sensed by elite sensors, or seen by those with the Sharingan or Byakugan.
The first two barriers could also be wielded in almost any shape for more versatile purposes. With defensive hand-to-hand, small Bōei barriers could be made along the wielder’s palms (or other vulnerable body parts) to protect them from weapons like kunai. They could also be manipulated beyond the caster – they could be thrown, or erected at a distance to move or protect someone else, though doing so took more chakra depending on the distance between themselves and their target. Small, disc-shaped barriers had been known to be thrown to wound targets at a distance. When done with Shōkyaku barriers, it could burn straight through a target, possibly severing limbs, or even cleaving an enemy in twain.
A specialty jutsu created by Suigin, Shikake-sen (literally tripwire) was a defensive technique that created a chakra string of nature chakra that tied to one’s nature chakra pool. When the lines were interrupted, they resonated with the caster to alert them to an intruder. Depending on the caster’s skill and chakra pool, the ‘signal’ was affected by distance: the further a caster moved from their tripwire, the harder it was to feel when it had been tripped. Useful for setting up a perimeter around camps or in homes to alert when an intruder was present. The entirety of Kusunokizan was wired to Suigin’s chakra pool, allowing the dragon to know when anyone entered or left the valley.
The medical technique known as Tamashī no Kaishū was the most costly of any Suigin technique, and was used only with great consideration and caution. With an offering of blood upon her palms, the caster sent her soul into the void, connected only by a thin string of chakra. While within, she could withdraw a single soul. But the void was a vacuum for chakra, and should she run out, she would be severed from her body, and her soul trapped in the void: dead. And, the longer a soul had been at rest, the further it must travel to reach her. Thus, only recently-deceased souls could be reasonably found before she succumbed to the void. When summoned, the soul was kept sated by the blood, and could either be sealed into a scroll for safekeeping, or placed into a body. Sealing a soul, however, was heavily frowned upon unless in case of emergency, for the soul - though it could not ‘die’ while sealed - would slowly fade and go mad.
Several years after Suigin brought in her band of humans to form their village, Eiko’s daughter dared to hike to the tallest peaks as part of her training. There, she found a pristine forest of untouched trees and snow, from which formed the rivers that would feed into the main branch within her valley. Entranced, she wandered further into the forest before stumbling upon an injured owl.
Managing to convey her good intentions, Kazue healed the avian’s injuries before watching it fly away.
Before she could take her leave of the forest, however, Kazue found herself surrounded by dozens upon dozens of snow-white owls, ranging from average in size to a few nearly the size of horses.
Having never before encountered humans, they had no means to speak. But somehow, the two species managed to convey gratitude from one side, and humility on the other. As a debt, the recovered owl - Seiten - accompanied Kazue back to Kusunokizan. The healer managed to teach the bird basic speech, and the pair became inseparable.
With Suigin’s help, the pair formed a new summoning contract. Seiten returned to Kōri no Mori, spreading the knowledge of human speech, and convincing his kin to agree to the contract. Whenever she had need of him, Kazue could summon the owl with a simple sacrifice of blood.
From then on, each Suigin woman would take a traditional journey to Kōri no Mori, and initiate a new contract with one of the resident owls as a partner, messenger, and rarely, an ally in combat.
Once her training was complete, and her partner secured, Kazue set out to echo in her mother’s footsteps as Suigin desired: she left the valley to bring healing and teachings of peace to those beyond its mountainous walls. She did so for many years, watching the tides of war ebb and flow. Rumors of a spirit-woman of colorless features that could raise the dead passed over the lands. But after falling in love with a man only to end the affair in sadness, Kazue – like her mother – eventually returned to Kusunokizan, ridden with child.