The Purpose of Fencing
What do the source authors actually say?
Within the social circles I walk in in HEMA, two schools of thought have emerged on longsword fencing’s place in its historical context.
The first is what I would call the traditional view: That longsword fencing was practiced for duels and earnest self-defence to the death, that the weapon was used in struggles with life, limb, and honour on the line.
The second is the revisionist view: That longsword fencing was far more often practiced as a matter of exercise and recreation, that sporting enjoyment and social status were its primary purposes while any combative use being a matter of secondary concern at best, and that earnest combat with the longsword in civilian life was a rarity at most.
The disputes between the traditionalist and revisionist views have played out many times, across many forums and spaces. I’ve participated in them myself, and I will not today be reiterating my arguments or those of others.
I will instead be using this post to record as many statements of purpose from as many fencing authors of HEMA texts as possible. I will specifically be focusing on statements from authors who wrote about the longsword, looking for what these authors said directly about the purpose of their texts and their fencing systems. Exactly what use or value or benefit do these authors say these texts were meant to deliver to you?
The focus here will be on texts dating from the rough period of 1400 to 1600 AD, as that is generally agreed as the heyday of the longsword’s military and civilian use.
Why the focus on the longsword? Because, simply, I am a longsword fencer and so the use and practice of this weapon in this particular period is my interest. Because the majority of HEMA authors of this period address multiple weapons, I will be quoting from those who deal with multiple weapons or styles of combat, but I would like to limit myself to sources which address the longsword at least in part. So for instance I will quote from an author who talks about both longsword and messer, but not someone who only wrote about the messer.
The longsword is also the locus of this particular debate, as there is more ambiguity in the historical record about the use of the longsword in duels and private combats than for other weapons such as the rapier,.
So, on to our quotes.
Fiore dei Liberi, the Morgan manuscript, Chidester translation:
”And these secrets will give you mastery of attack and defense, and make you invincible, for victory comes easily to a man who has the skill and mastery described above.”
Johannes Liechtenauer’s Zettel, MS 3227a version, Chidester translation:
“Young knight learn onward,
For god have love, and ladies, honor,
Till your honor is earned,
Practice chivalry, and learn,
The art that in play adorns,
And brings victory in wars.
Sigmund ain Ringeck’s gloss, Trosclair 2021 translation:
“And when you understand these things properly, you can correctly work with art and with that protect yourself and furthermore teach princes and lords so that they may properly remain steadfast using the same art in in play and in earnest”
The Danzig and Lew glosses contain similar statements which vary only little in their content and phrsing, so for brevity’s sake I will say only that they share Ringeck’s general statement here.
Philippo di Vadi, De Arte Gladiatoria Dimicandi, Windsor translation:
”And not to diminish but instead to increase this doctrine so that it will not perish from my negligence, because from it comes no small help in battles, wars, riots and other warlike tumults: instead it gives all men trained and instructed in this material immediate and unique help: it has been suggested and required that I compile a booklet concerning these things by people I have surpassed in the art, and am more long winded than: adding to this various figures and placing various examples so that any man versed in this material can use if for assaults at arms, and can defend himself intelligently and be advised of all the types and styles.”
”The Other Masters” from MS 3227a, Stoeppler translation, two separate quotes:
1. If he is a bold man /
Who also likes to dare
To learn the art of the sword /
and also wishes to practice it seriously
Because it is a gentleman´s game /
and brings lots of pleasure and fun
And before knights and squires /
so that he can fence well
2. Fencing has been invented /
to be seriously practiced
And in good real grace /
it brings agility wits and smartness
And also it happens often that a man /
has to stand for his honor, body and goods.
If he is then victorious with his art in a knightly manner
and with god and rightfully I praise.
Pietro Monte, Exercitiorum Atque Artis Militaris Collectanea, Prendergast translation:
”For even though we are fit by nature to work something, it is appropriate, if we have to be good at that work, we should have it in habit for a few days. And from this comes that nearly all who learn games with weapons and thereafter use them in noise or battles, often have sufficient courage, and others, who by nature are stronger than them, always act with timidity of mind, like Jews, artisans or craftsmen, and peasants normally do, since they have no continuity in pursuit of arms. Therefore, when they see some outcry or onset of arms, they scatter in extreme fright. For that reason leaders of armies should not be satisfied only to find men who are naturally suitable, nor that they are said to be courageous, for by reason they should be tested, so that we understand how much knowledge they have, so that we may teach them where they are deficient, and that often to work them against enemies, we make them clash with one another”
Anomino Bolognese manuscript, Fratus translation:
“You all need to know, how the foolishness and ignorance often times elicits other difficulties and places one in the greatest misery, and so there are many example where one sees that its self-evident that one who adopts this ingenious art will escape from the greatest dangers, for his ingenuity and rest assured if he so conducts himself and that the truth will be that the valor of this art will be of such salvation that not only from great danger will it take him, but also many victories over his enemies in diverse fights and so get the greatest magnificence for himself.”
Paulus Hector Mair, Opus Amplissimum de Arte Athletica, Bachmann translation:
“If one would look however towards the usefulness for defense and well-being of this knightly exercise, there are found numerous good examples and testimonies; for whence all the well-rounded, proficient and obedient men-at-arms if not from experience and the maintenance of good order. But who can exert good order in situations of emergency if not those with innate virility who desire to further this same quality by constant courageousness, and those would be the same as can instruct others in manhood, virtue and honesty. If these honest men have a position and influence with high potentates governments of kingdoms, provinces and cities, doubtlessly they will gain many as disciples and students who love and exert virility, so that in a city, not to mention in a province, such persons who are inclined to protect the fatherland, and who will undertake to gain agility to this end by the practice of knightly exercise, will be found in great numbers. So it must most surely follow that the same kingdoms, provinces and cities, even if in their location and fortifications they may not appear strong or firm, but with such inhabitants and citizens inhabited and occupied, will appear and be considered that much more firm, stronger and more militant against the enemy,”
Joachim Meyer, Gründtliche Beschreibung der Kunst des Fechtens, Forgeng translation:
”Now combat with the sword is in essence a practice in which two opponents strive against each other with the sword with the intent that one will outmaneuver and overcome the other with intelligence and nimbleness, artfully, finely, and manfully, with cuts and other handwork; so that if it were necessary in earnest cases, through such practice one may be more quick and skillful, and more judicious for the protection of his body.”
George Silver, Paradoxes of Defence, Hicks modernization:
“I speak not against masters of defence indeed, they are to be honored, nor against the science, it is noble, and in my opinion to be preferred next to divinity, for as divinity preserves the soul from hell and the devil, so does this noble science defend the body from wounds & slaughter. And moreover, the exercising of weapons puts away aches, griefs, and diseases, it increases strength, and sharpens the wits. It gives a perfect judgement, it expels melancholy, choleric and evil conceits, it keeps a man in breath, perfect health, and long life. It is unto him that has the perfection thereof, a most friendly and comfortable companion when he is alone, having but only his weapon about him. It puts him out of fear, & in the wars and places of most danger, it makes him bold, hardy and valiant.”
Christoff Rosener, Ehren Tittel und Lobspruch der Ritterlichen Freyen Kunst der fechter, Thompson translation:
”I said: I ask you to tell me too
Because fighting is nothing more in practice than this
What good is the art of fencing?
He spoke: Ceaseless questions are totally useless
Let fencing be for a little while
The Art is still praiseworthy and dignified
Noble diversions, like jousting and tournaments
Singing and wind music
For women, knights and soldiers
Where one watches an amusing Spiegelfechten
Noble sport-jumping is honored
It brings happiness to young and old
Fencing also, to those that know how
Makes you quick and able
Skillful and well-rounded, light and slender
Tall, ready for all things
Cheerful before the enemy and undaunted
Brave and bold, who would dare manfully
Daring and noble in war
To win praise, honor, and victory
Encourages those several hundred around him
With no distress, you amaze at the fighting art
Because also through the noble art
One gains grace and favor of princes and lords”
Andre Paurenfeydnt, Ergrundung Ritterlicher Kunst der Fechterey, Trosclair translation:
”O' Sublime in God the Father, Magnificent Prince and Merciful Lord; after a great deterioration and lack of attention became apparent to me, for this reason, in the name of impressionable youth amid daily practice, I have decided to concisely record the Knightly Art of Fighting and thoroughly explain the Zettel in order to avoid gambling, debauchery, bad company, etc. Such an explanation I wish to accredit and dedicate to your Princely Grace. With this, I prostrate myself before your Magnificence in all humility.
In short, I have formulated three chapters in which the Lore and Essence of Fighting is concisely summarized, not for the elder fencers, but for the young students, so that enjoyment and practice grows daily in them. From all of this I have briefly proposed twelve rules from which expertise, subtlety and agility can develop in you. In this way, you learn from a master of the sword or from a sworn Freifechter and not from misbegotten fencers, like when one blind man leads the other and both fall into a ditch.”
This is but a selection of what texts are currently publicly available via Wiktenauer with English translations. I’m sure that there are more out there yet untranslated or unavailable, but this should suffice for now.
What impressions do I take from these statements from the authors in the longsword’s period of use?
Firstly, no one states there is any one sole or single usage for their fencing. All of them state many and multiple purposes or benefits to be derived from practising the art of fencing. Some common and repeated themes emerge across sources in terms of what these benefits are:
-Physical fitness (Agility, grace, strength, etc)
-Mental abilities (Wits, cunning)
-Emotional resilience (Courage, daring, boldness)
-Social morality (See Mair and Paurenfeydnt praising fencing for improving public morals)
-Personal enjoyment
-Greater skill and courage in combative situations
-Greater ability to defend one’s self from wounds and death
-Social prestige and respect from peers and superiors
-Usefulness in wars for one’s country or lord, as well as training soldiers for such.
So did fencers in the age of the longsword practice for duels and wars, for defence of themselves? According to the authors, yes. Did they practice for honour and prestige? Yes. Did they practice for joy and fitness? Also yes!
In fact, as far as I can tell from their own statements they practiced for a similar diversity of reasons and causes as people also practice martial arts and combat sports today.
Do you believe their reasons? Did their opinions on their arts reflect reality? How well did these fencing arts hold up in combat? That is beyond my purview for today, I leave those judgments to you.