This week, I had the wonderful opportunity to present a research paper at the Saint Louis University History Symposium. My paper was on clerical combatants of the thirteenth century and how they relate to I.33. It explored clerical involvement in judicial duels and warfare while also highlighting the duality of the imperial law and culture of the Holy Roman Empire and the papal law of the Vatican. Fortunately, the university graciously let me record my presentation and share my research with you! So, without further ado, let's dive into Clerical Combatants of the Thirteenth Century! Clerical Combatants in the Thirteenth CenturyThe thirteenth century was a time fraught with strife that saw numerous factions, particularly the Roman Catholic Papacy, partake in armed conflict. The Holy Roman Empire featured numerous landowning clerics and religious institutions arming themselves and participating in conflicts over land, power, influence, and matters of faith. Clerical combatants required training which led to the creation of instructional manuscripts such as Fecht 1. This paper will explore the world surrounding thirteenth century clerical combatants, particularly in the Holy Roman Empire, to provide more historical, social, and cultural context to better understand why an instructional manuscript on sword fighting may have been created in the early fourteenth century by the clergy. Fecht 1 and its Clerical OriginsFecht 1 was produced around the early fourteenth century and contains a systematic approach to the use of a sword paired with a buckler, a small shield held in with a center-grip of generally no more than 20 inches. This weapon pairing was common between the thirteenth century and sixteenth century for personal defense and was seen in sporting, personal-defense, and battlefield application. the written text of Fecht 1 primarily contain Latin vocabulary supported by German terminology in fencing techniques, highlighting the German origins of the manuscript. The images in the manuscript depict a priest, a scholar, and a female fencer named Walpurgis, as characters to assist in the instruction of the techniques with the sword and the buckler. Unfortunately, the author of the manuscript is unknown. Fecht 1 references someone named Lutegerus in one verse but not in a definitive enough way to indicate that they are the swordsman behind the manuscript. Modern scholars of Fecht 1 such as Jeffrey Forgeng suggest that a community of secular clerics were the origin of this manuscript based on the inclusion of a clerical character in civilian clothing and the inclusion of a female fencer (Forgeng, Origin, 2018). The manuscript was also looted from a monastery in the mid-sixteenth century by Johannes Herbart von Würzburg during the Franconian Campaigns of Albrecht Ⅱ which possibly indicates a Franconian monastic origin. Fecht 1 refers to clerici as a source for advanced techniques performed compared to common techniques which provides further compelling evidence of clerical origins of the system presented in the manuscript. The manuscript is written as a set of instructions that indicates what a fencer should do if they are taught by the priest, a character of the manuscript. Fecht 1 also makes a point to separate the ordinary fencer from the one trained by the priest to indicate where specific techniques are being performed instead of what is perceived to be common techniques. Fecht 1 further elaborates on the concept of advanced techniques compared to common techniques in the opening pages stating, “These seven parts are used by ordinary combatants; the cleric holds the opposite, and Luitger holds the middle” (Royal Armouries, 1300-1320). According to the manuscript, the seven parts likely refer to the seven custodia or guards that all fencers use. The opposite likely refers to the obsessio, specific techniques used to counter the common fencers. The middle is held by Luitger may be a blending of both the common and the clerical techniques. Of note is the claim that the cleric holds the opposite. This frames what the manuscript separates as special techniques owned by the cleric, designed to oppose those practiced by the common fencer. As with many martial arts, it is unlikely these techniques were invented in a vacuum. Instead, these methods were likely learned and passed down from previous generations of swordsmen, and formally recorded in Fecht 1. It is not clear whether Fecht 1 is capturing techniques for self-defense, judicial dueling, or larger conflict due to the techniques being demonstrated between a priest and his students. However, the lethal intent of the technique is evident in the manuscript. Numerous techniques in the manuscript include the use of a thrust which is particularly deadly. Even in later centuries with more advanced medical practices, surgeons documented the lethality of thrusts and the difficulty in preventing death when fencers received such wounds (Ravaton, 1768). Further evidence on the manuscript’s lethal intent can be found in advice such as “you should enter with a thrust without mercy” which indicates that the technique is executed without mercy for their opponent (Royal Armouries, 1300-1320). This would support the use of Fecht 1’s techniques with varying degrees of success in lethal engagements such as trial by combat, self-defense, and war. Fechtbücher and Trial By CombatWhile Fecht 1 stands out as being the earliest known manuscript about instructional martial arts, it is just one manuscript of a much larger collection of fechtbücher. Other Germanic examples such as the MS 3227a written in the late fourteenth to early fifteenth century also include instructions on the use of weapons similarly to Fecht 1(Liechtenauer, Döbringer, Marcus, & Graecus, 1400s). One common source of Germanic fechtbücher comes from the tradition of trial by combat. (Marsden, 2016). However, this form of combat and the church’s involvement was contested between the Holy Roman Empire and the Papacy. The Sachsenspiegal was an influential German law book first written around 1220 and widely distributed across the Holy Roman Empire throughout the thirteenth and fourteenth Century (Library of Congress, 2023). It described a judicial duel format in which the participants could wear any amount of linen and leather while leaving their feet and head bare in the front. The weapons they were allowed to use included a sword and a round shield made of leather or wood similarly to what is depicted in Fecht 1 (Wolfenbüttel, 1358-62). However, while Germans were partaking in this practice, clerics has another source of regulations to manage. Clerical reforms of the late twelfth century aimed at reigning in clerics, their conduct, and their involvement with secular judges. A canon of The Third Lateran Council in 1179 declared that a cleric should not become a legal advocate in matters before a secular judge, “unless they happen to be defending their own case or that of their church, or acting on behalf of the helpless who cannot conduct their own cases” (Council Fathers, 1179). This canon would create an environment that would allow clerics to be involved with trial by combat for their own defense, defense of the church, or helping one that cannot conduct their own defense. However, in the early thirteenth century, the Papacy formally established their position on the matter of trial by combat in the Fourth Lateran Council of 1215. The eighteenth constitution from the Fourth Lateran Council that stated “Clerics to dissociate from shedding-blood” (Council Fathers, 1215). This constitution would be in direct conflict to the secular laws regarding trial by combat and clerical participation with such judicial rulings. However, the canon laws of the third and fourth Lateran Councils had mixed results on reducing German clerics’ involvement with trial by combat. Shortly after the Fourth Lateran Council’s conclusion, a duel took place in the cathedral courtyard of Cologne witnessed by the count, the bishop, and other clerical dignitaries. (Kellett, 2012). Another trial by combat occurred in 1251 in Gent which occurred in the courtyard of St. Bavo’s Cathedral which was the seat of the diocese at the time (Kellett, 2012). Furthermore, in Hans Talhoffer’s 1459 CE manuscript, he describes conditions where one must defend their honor in a duel (Talhoffer, 1459). Most noteworthy is Talhoffer’s inclusion of techniques for the Franconian, a group largely governed by a Prince-Bishop, tradition of mace and club dueling (Elema, 2019). Based on Talhoffer’s work, it would seem that some Prince-Bishoprics were still allowing forms of trial by combat which could create an environment where the clergy could find themselves in judicial duels. While Fecht 1 being specifically intended for judicial dueling has been disputed, there is no doubt that a system instructing a combatant on specific techniques for combat against one other opponent with a like weapon would be a usable system for judicial combat. This is further highlighted by the relation of Fecht 1’s instruction of the sword and the buckler and the description of a common dueling format in the Sachsenspiegal. Regardless of Fecht 1’s deliberate use case for trial by combat, it is not the only manuscript connecting the clergy to the instruction of martial arts. In later centuries after the creation of Fecht 1, there are numerous clergy members associated to other traditions in swordsmanship. The Lichtenauer tradition, a Germanic fencing system dating back to the early fourteenth century, features a fencing masters named Hanko Döbringer who is said to be a priest (Cod.HS.3227a, 1389). Later in 1491, a priest by the name of Hans Leckuchner would produce a manuscript involving the use of a messer (Lekuchner, 1491). Like many manuscripts of the German Fechtbuch tradition, the techniques involve fencers dueling like what is seen in Fecht 1. While the weapons are different, the fact that clerics of the Holy Roman Empire were still involved with swordsmanship in later centuries adds credibility to the idea that Fecht 1 was just one example of techniques learned clerical combatants. However, clerical association to combat was not relegated to just the academic setting of fechtbucher. The Clergy’s Relation to Warfare and Self-DefenseThe clergy’s involvement in war and conflict was nothing new in the time of Fecht 1’s creation. Clerical combatants had been participants in war throughout the centuries prior to the creation of Fecht 1 including famously Bishop Odo of Bayeux in the Bayeux Tapestry (Tapestry, Eleventh Century). However, what was new in the thirteenth century was the church’s codification of warfare and self-defense. The twelfth century saw the church embracing new philosophies regarding Christianity and its relation to self-defense and justified warfare. The Decretum Gratiani compiled by Gratian made the case that the right to self-defense was grounded in natural law while the right to wage war was grounded in the law of nations (Law Explorer, 2015). By the thirteenth century, the church’s acceptance of self-defense and just war was solidified by the Decretals of Pope Gregory IX which emphasized the importance of the Decretum Gratiani within the papacy (Reno, 2011) This, along with the Fourth Lateran Council's call for new crusades, highlights the church's institutionalization of combat and warfare in the thirteenth century. Armed conflict is one of the potential use case for Fecht 1 given how common the pairing of a sword and a buckler was in the thirteenth and fourteenth century. It is just as likely that the environment of church-sponsored violence emphasized the need for the clergy to defend themselves. Furthermore, some clergy found themselves in unique situations to lead armies and function as nobility alongside their churchly duties. Military Service of the Prince-Bishops of the Holy Roman EmpirePrince-Bishoprics, formalized by the Concordat of Worms of 1122, created an interesting dynamic between the emperor and the land-owning clerics of the Holy Roman Empire. The Concordat of Worms of 1122 formalized the emperor’s right to invest a bishop with the secular regalia of the office such as lands. This also meant that prince-bishops were expected to answer the call of arms by the emperor (Tikkanen, 2023). This would involve military service as well as the raising of armies for military service. In many ways, this made the Prince-Bishopric states of the Holy Roman Empire no different than other polities. This also gave the Holy Roman Emperor a vested interest in selecting capable knights that they could call upon in times of war. However, the Holy Roman Empire had a high degree freedom for their land-owning nobility compared to other feudal kingdoms of the thirteenth Century. Unfortunately, along with papal conflicts, the thirteenth century empire was mired with a period known as the Great Interregnum which involved continuous short or absent reigns of a true Holy Roman Emperor (History Maps, 2023). This period saw prince-bishops and other nobles alike constantly warring and shifting allegiances in a bid to be on the winning side when a strong emperor was put into place. With constant warfare, all members of the imperial society, clerics included, would need to be concerned with self-preservation in a sea of violence. With the constant warfare the Holy Roman Empire had to offer the Prince-Bishoprics, it is no surprise that a fechtbuch from this period involves the clergy and swordsmanship. Furthermore, the bishop of a region had major influence over the activities of their Cathedrals (Barrow, 2015). It is even believed that numerous medieval universities employed fencing masters to teach their students (Marsden, 2016). This is further supported by Heidelberg, one of the oldest German universities, which began its tradition featuring fencing for students, only to be soon after banned because fencing was understood already by the students and did not require further reinforcement (Forgeng, Origin, 2018). With Prince-Bishops concerned for protecting their land and serving the emperor when needed, as well as earning favor with the Papacy by supporting crusades, Forgeng’s hypothesis that Fecht 1 was produced with association to a cathedral seems plausible. Prince-Bishopric ConflictsBy the 1300s, centuries had passed where bishops and abbots were seen on the battlefield in the service of royal armies (Friend, 2015). This site was not unique to Germanic kingdoms either. However, the Prince-Bishoprics involvement in the Holy Roman Empire’s political struggles gave many of the Prince-Bishops of the Holy Roman Empire military obligations, whether for imperial service or for protecting and expanding their own borders. Furthermore, with the military activity seen by the heads of both spiritual jurisdiction and temporal authority of their territories, it is even possible that bishops bolstered their knightly ranks by inducting their knights into minor clerical orders to serve both administrative duties and military duties in their prince-bishoprics. While not German, one of the most famous knights who held minor clerical orders was Jacques le Gris of the infamous Last Duel of 1386 (Jager, 2004). A Prince-Bishop’s control of the land and early universities provided a plethora of ways to draw from clerical sources to maintain their control over their land. Conflicts such as peasant uprisings, and the defense or expansion of territory required military force, which prince-bishops had to manage just as much as any other feudal lord of the century (Arnold, 1989). For example, In 1213, a battle between the forces of Henry, duke of Brabant and Hugh of Pierrepoint, bishop of Liege, took place over a land dispute brought on by the passing of a noble without a son (Richard, 2000). Hugh of Pierrepoint rallied his army and his allies to counter a raid conducted by the duke of Brabant which resulted in the bishop successfully repelling the raid and protecting his land. After the battle was won and the Brabant dukes army was fleeing, the bishop’s army pursued, killing many while the wounded were mutilated and no quarter was given (Schnerb, 2010). Clerics of the thirteenth century were involved in more than just territorial disputes for their Prince-Bishoprics. Clerics participated in warfare in Padua, an Italian city part of the Holy Roman Empire at the time, during a dispute between the Holy Roman Empire and the Papacy. In 1237, Padua was captured by Ezelino III Da Romano in the name of the emperor and for twenty years, ruled over with an iron fist. 1257, lord Gregorio, the patriarch of the Holy See of Aquileia and sponsored by Pope Alexander III, led part of the army to siege Padua and liberate the city from Ezelino III Da Romano (Patavino, 1262). In this example, bishops (or the higher-ranking Patriarch) are called upon by the church to partake in military actions against other nobles in the Holy Roman Empire. This not only highlights the value that the church places on clerical combatants, but also the church’s investment in the affairs of the Holy Roman Empire that results in armed conflict. Religious Military Order ConflictsIf conflict at home was not concerning enough for the thirteenth century imperial clergy, numerous crusades occurred throughout the thirteenth century. This gave clerics opportunities to partake in military roles with the rise of religious military orders as well as service to their local nobility. It also created the situation where clerics may find themselves in military conflict even if they were in traditionally non-combat roles such as Papal Legates. Non-clerical individuals in the thirteenth century also found themselves with a unique path to earning the title of cleric. Religious Military Orders were sponsored by the church, which granted clerical status to individuals of these orders. While many of these orders started with humble beginnings, like protecting pilgrims on their way to the Holy Land or establishing hospitals, their use as a military force was quickly recognized as a helpful tool for medieval Christendom. Members of the Holy Roman Empire need not look further than the Teutonic Order. In March of 1198, the Papacy formally recognized the Fratres Domus Hospitalis Sancae Mariae (Brethren of the German Hospital of St Mary), which would later be known as the Teutonic Order (Nicolle, 2007). By 1221, they were officially recognized as an independent internal order. he largely German religious, military order saw combat ranging from the Crusades to the Baltic regions in the thirteenth Century. The order even established an independent kingdom in the conquered Baltic region for a time with its unique style of rule in the region. The order was led by a council-elected Hochmeister (Grand Master), with provinces governed by lower-level landmeisters (Cartwright, 2018). Generally, the Ritter (Knights) came from aristocratic German families, while German settlers were allowed to join the order but typically served as priests or half-brethren (halb-brüder) (Cartwright, 2018). One major areas of conflict the Teutonic Order participated in during the thirteenth Century were the Baltic Crusades. These Crusades, taking place between the 12th and 15th centuries, aimed at converting non-Christians in Prussia, Livonia (modern Estonia) and Lithuania to Christianity while also reducing the number of raids into Holy Roman Empire territory. Much of the Baltic Campaigns military activity can be found in the Rhyme Chronicle of Livonia, written around the end of the thirteenth Century by an anonymous author likely associated with the Teutonic Order (The Rhyme Chronicle of Livonia, Late 13th Century). The manuscript collects numerous accounts of war from sieges to raids to battles that all took place in the thirteenth Century during this campaign. One example of a Baltic Crusades battle took place In 1242 where the Teutonic Order received one of their greatest losses in the Baltic Crusades. The Ice Slaughter, taking place on the frozen Lake Peipus, featured two fairly even armies with the Bishop of Dorpat contributing around 300 knights and 1,000 Estonians to the Teutonic Order (Heath, 1989). The Russians ultimately prevailed with more than 400 Germans killed though the Rhyme Chronicle of Livonia estimates higher losses (Heath, 1989). ConclusionThis paper does not intend to conclude that Fecht 1 originates from a Prince-Bishop or a military order like the Teutonic Knights. While the manuscript was looted from a Franconian monastery in the 16th Century, there is no definitive evidence to link it to the prince-bishopric of Franconia (Forgeng, History of the Manuscript, 2018). Furthermore, the clothing style in the manuscript matches neither the knightly garb nor the half-brethren garb of the Teutonic Order. It also does not include the insignia of prince-bishoprics of the Holy Roman Empire. Instead, this paper aims to show that Fecht 1is a byproduct of the relation between the clergy and conflict in the thirteenth century. From studying the history of clerical combatants of the Holy Roman Empire, many clerics, especially those with aspirations of knightly ranks, would need martial training. Dr. Forgeng’s hypothesis that the manuscript originates from secular clerics associated with a cathedral does seem plausible. If the origins of the Fecht 1 techniques are clerical, then the methods that are captured in Fecht 1 likely derive from personal experiences of clerical combatants from the thirteenth Century. It is also possible that the techniques from Fecht 1 originated came from other martial combat of the time and were purchased through employment or enrollment with a cathedral-like establishment to better train the future clerical combatants of the fourteenth century. Primary SourcesCod.HS.3227a. (1389). (D. Lindholm, Trans.) Retrieved from https://www.hroarr.com/manuals/liechtenauer/Dobringer_A5_sidebyside.pdf Council Fathers. (1179). Third Lateran Council. (P. E. Online, Trans.) Retrieved from Papal Encyclicals: https://www.papalencyclicals.net/councils/ecum11.htm Council Fathers. (1215). Fourth Lateran Council. Retrieved from Papal Encyclicals Online: https://www.papalencyclicals.net/councils/ecum12-2.htm#66 Dresden, S. S. (1350). Dresdner Sachsenspiegel. Retrieved from http://digital.slub-dresden.de/id272362328 Gunterrodt, H. v. (1579). De Veris Principiis Artis Dimicatoriae. Wittemberg: Matthaeus Welack. II, F. (1231). Frederick II: Statute in Favor of the Princes, 1231. Retrieved from Fordham University: https://sourcebooks.fordham.edu/source/fred2-princes.asp Lekuchner, H. (1491). The Art of Swordsmanship. (J. L. Forgeng, Trans.) Liechtenauer, J., Döbringer, H., Marcus, & Graecus. (1400s). Hs 3227 a. Retrieved from https://dlib.gnm.de/item/Hs3227a/html Patavino, R. (1262). The Chronicles of the Trevisan March. (J. R. Berrigan, Trans.) Reno, E. (2011). The Authoritative Text: Raymond of Penyafort's Editing of the 'Decretals of Gregory IX' (1234). RetrievedfromColumbiaAcademicCommons: https://academiccommons.columbia.edu/doi/10.7916/D8PK0P3Q#:~:text=The%20Decretals%20of%20Gregory%20IX,institution%20within%20medieval%20European%20society Royal Armouries. (1300-1320). Fecht 1. (J. L. Forgeng, Trans.) The Rhyme Chronicle of Livonia. (Late thirteenth Century). (A. R. Mullen, Trans.) Retrieved from https://deremilitari.org/2016/09/descriptions-of-warfare-in-the-rhyme-chronicle-of-livonia/ Wolfenbüttel, H. A. (1358-62). Book I. In unknown, Wolfenbuttel Manuscript (M. Dobozy, Trans.). Secondary SourcesArnold, B. (1989). German Bishops and their Military. German History Vol. 7 No. 2 , 162-183. Retrieved from https://deremilitari.org/wp-content/uploads/2013/10/arnold.pdf
Barrow, J. (2015). Bishops and cathedrals. In J. Barrow, The Clergy in the Medieval World. Cambridge: Cambridge University Press. Cartwright, M. (2018, July 11). Teutonic Knight. Retrieved from World History Encyclopedia: https://www.worldhistory.org/Teutonic_Knight/ Forgeng, J. L. (2018). History of the Manuscript. In J. L. Forgeng, The Medieval Art of Swordsmanship (p. 7). Leeds: Royal Armouries Museum. Forgeng, J. L. (2018). Origin. In J. L. Forgeng, The Medieval Art of Swordsmanship. Leeds: Royal Armouries Museum. Friend, N. E. (2015). Holy Warriors and Bellicose Bishops: The Chur arriors and Bellicose Bishops: The Church and W ch and Warfare in. San Jose: San Jose State University. Heath, I. (1989). Armies of Fuedal Europe 1066-1300. Wargames Research Group. History Maps. (2023). GREAT INTERREGNUM. Retrieved from History Maps: https://history-maps.com/story/History-of-Germany/event/Great-Interregnum Jager, E. (2004). The Last Duel. New York: Broadway Books. Kellett, R. E. (2012). ROYAL ARMOURIES MS I.33: THE JUDICIAL COMBAT AND THE ART OF FENCING IN THIRTEENTH- AND FOURTEENTH-CENTURY GERMAN LITERATURE. Oxford German Studies, 32-56. Law Explorer. (2015, December 7). The Rights of Self-Defence and Justified Warfare in the Writings of the Twelfth- and Thirteenth-Century Canonists. Retrieved from Law Explorer: https://lawexplores.com/the-rights-of-self-defence-and-justified-warfare-in-the-writings-of-the-twelfth-and-thirteenth-century-canonists/ Library of Congress. (2023). Mirror of the Saxons. Retrieved from Library of Congress: https://www.loc.gov/item/2021667916 Marsden, R. (2016). Historical European Martial Arts In Its Context. Tyrant Industries. Nicolle, D. (2007). Teutonic Knight 1190-1561. Oxford: Osprey Publishing. Patavino, R. (1262). The Chronicles of the Trevisan March. (J. R. Berrigan, Trans.) Schnerb, B. (2010). Battle of Steppes. In C. J. Rogers, The Oxford Encyclopedia of Medieval Warfare and Military Technology. Oxford University Press. Skoda, H. (2021, October 15). Medieval trial by combat: the real history behind The Last Duel. Retrieved from History Extra: https://www.historyextra.com/period/medieval/medieval-trial-by-combat-real-history-behind-last-duel/ Tikkanen, A. (2023). Concordat of Worms. Retrieved from Britannica: https://www.britannica.com/event/Concordat-of-Worms
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Last weekend, I had the wonderful opportunity to conduct a lecture workshop at Uhuburg Castle. The lecture focused on judicial dueling in the 13th and 14th century of the Holy Roman Empire and introduced the visitors of the castle to the Saxon Mirror, Codex Manesse, and MS I.33. This post contains one of the lectures we gave and a series of pictures from the workshops throughout the two-day event. This event was an absolute blast and hopefully inspired other HEMA practitioners to help make history fun and tangible for everyone! About Uhuburg CastleUhuburg Castle is located in Helen, Georgia and is a beautiful work of art. It just opened up this year and is already selling out tickets with visitors. Rooms will be available for an opportunity to stay and see the night sky at this wonderful location. We had the opportunity to stay in the gatehouse as they renovate some of the other rooms and enjoyed our stay at the castle. The staff was wonderful and knowledgeable about the castle. We talked quite a bit about the process they used when building the castle. Unfortunately, I was unable to take the guided tour but based on what we learned about the castle from questions we had, I am sure it was informational for al the attendants. About 10 minutes from the castle is Helen, Georgia which is a small German village that features vacation activities like tubing down a river. It was great after a long day of working the event to go see the sites and experience the local cuisine. The Lecture We conducted the lecture every hour at the castle and began with a handout to the audience as a primer and visual aid for the attendants. We then introduced ourselves and what HEMA is all about. Then, we focused on the legal sources that structured judicial dueling in the Holy Roman Empire. This was used as a springboard to introduce the crowd to sword and buckler. Then we explored some biographical sources like the Codex Manesse to show that these duels and the use of sword and buckler were also documented. We then introduced I.33 as a manuscript that taught the use of sword and buckler. Danial and I then did light sparring in period clothing. We did not want these fights to be staged so we had a gorget, gloves, and a helmet on to keep us safe. We also have been training together for years and know each other well which goes a long way in staying smart with our sparring. After each exchange, we would talk to the crowd about what we saw, and what we were thinking during the exchange. Our goal was to highlight how tactical sword fighting was while also highlighting how fast it can be. After a short demonstration of light sparring with a sword and buckler to expose the crowd to the techniques of the manuscript, we would highlight that this was one weapon system, in one region, at one point in time. This allowed us to end the lecture by informing the crowd that different systems exist and martial combat changes with different weapons and different levels of protection. The WorkshopsAfter telling the crowd about the broader world of Western martial arts, it was time to show them. We had examples of mail armor, brigandines, and gambeson that people could touch and feel to see how protective these armor pieces could be. We also had a table of swords that people could pick up and feel for themselves. For anyone interested, we conducted mini-workshops with them using a sword type of their choice to show them one way the sword can be used. For sword and buckler workshops, we focused on the seven wards from I.33 and the attacks from them. for the longsword, we highlighted how nimble of a weapon it can be and how strong is countered with weak and vice versa. For rapier, we would place our swords in one position and have the student think about how they could place their sword so that if we both thrust at each other, they would be safe while striking us. Finally, we would teach the basic guards and how they are used for military sabre and then would go over the first play from John Taylor’s saber system. These workshops were designed to be about 10 minutes so people could swing swords and get an idea of swordsmanship. HEMA and Community OutreachOne of my favorite things about HEMA is teaching people about swords. It is just great to see peoples’ faces light up when they get to use a sword for the first time. It is also great to see people getting excited about history and their eagerness to learn.
We in HEMA have a unique knowledge of a piece of history that many people are interested in. Even if they are not interested in learning swordsmanship themselves, they are likely interested in the history around it and how it was done verses what is shown in the movies. I encourage everyone in HEMA to find ways to reach out to the community and help teach history to those interested. One of my favorite interactions at the event was with a woman who studied art history. She was more interested in the castle tour for its architecture. However, she attended our lecture and was enamored with the sources we had on display. By having manuscript examples from the early 14th century to the late 16th century, we could showcase how the evolution of art improved the ability to communicate techniques. She also highlighted several other details in manuscripts like the Gladiatoria that we would not have seen in earlier manuscripts because of the evolution of art styles. Those types of popcorn style conversations was exactly why we kept the lecture short and opened up the remainder of the hour until our next show for freeform questions and answers. Sometimes we were asked questions where we had to say we did not know but many times the questions were about the sources we had on display and the weapons people could try. So, please, reach out to your community and help make history fun for all! In HEMA, we spend a lot of time combing through manuscripts and cultural documents to better understand the context that surrounds the systems we study. So today, I would like to shine a spotlight on a story surrounding a famous outlaw and his friar friend. Like many of us, they too sought to see who the best swordsman was. Today we will analyze the duel between Robin Hood and Friar Tuck in the ballad Robin Hood and the Curtail Friar. This particular tale of Robin Hood may be as old as the late 15th century and has countless retellings throughout history. One of the books that helped tremendously in this research is Robin Hood by J.C Holt. This book is a great read that tries to identify the real Robin Hood and collects much of the history we know regarding the poems, ballads, and potential identity of the outlaw. I have also chosen to use the 1888 translation of the ballad From The English and Scottish Popular Ballads by Francis James Child because I find it one of the easiest to follow. Updated 5/9/2023 - Added a discussion on the types of swords and bucklers they may have used during the duel. The DuelThe ballad begins in the summer while Robin Hood and his Merry Men are competing and showing off their feats to best one another in different activities. Then Robin Hood proudly asks who can best him. Will Scarlet alludes to a friar that is better than himself and Robin Hood. 5 'God's blessing on thy heart,' said Robin Hood, 'That hath [shot] such a shot for me; I would ride my horse an hundred miles, To finde one could match with thee.' 6 'That causd Will Scadlock to laugh, He laughed full heartily: 'There lives a curtal frier in Fountains Abby Will beat both him and thee. Robin Hood then prepares to meet the Friar and arms himself with his sword and buckler. 9 Robin Hood put on his harness good, And on his head a cap of steel, Broad sword and buckler by his side, And they became him weel. Once Robin Hood met with the Friar, he notices that the friar was also prepared with his sword and buckler. 12 The fryer had on a harniss good, And on his head a cap of steal, Broad sword and buckler by his side, And they became him weel. From there, calamity ensues and the duel begins. Robin would fire an arrow at the friar who deflects the incoming projectile with his buckler. 21 One of his best arrows under his belt To the frier he let flye; The curtal frier, with his steel buckler, He put that arrow by. Robin Hood would then fire all of his arrows, failing to strike the friar. He then would turn to his trusty sword and buckler. 22 'Shoot on, shoot on, thou fine fellow, Shoot on as thou hast begun; If thou shoot here a summers day, Thy mark I will not shun.' 23 Robin Hood shot passing well, Till his arrows all were gone; Theytook their swords and steel bucklers, And fought with might and maine; There sword and buckler duel continued for six hours until Robin Hood asked to call for aid. The Friar allowed it which allows Robin Hood to summon his merry men to aid him. 24 From ten oth' clock that day, Till four ith' afternoon; Then Robin Hood came to his knees, Of the frier to beg a boon. The tale continues as each duelist continues to match each other’s skill. The tale ends with Robin Hood recruiting the friar to his band of merry men. Analyzing the DuelThis ballad is believed to be at least from the 15th century. It is possible that the poet behind the ballad envisioned Robin Hood and the curtail friar using 15th-century arming swords with simple crossguards. Likewise, they could have been envisioned using falchions and messer-like swords, which were common swords in England in the 15th century. However, if we assume that this ballad is as old as the Robin Hood legend, dating back to possibly the 13th century, then it is safe to assume that Robin Hood and the curtail friar were using arming swords with simple crossguards similar to what is shown in I.33 and other medieval manuscripts from the 13th and 14th century. Likewise, the buckler would be a simple round buckler, possibly made of leather, wood, metal, or a combination of the three. Robin Hood and the curtail friar, who is later known as Friar Tuck, appear to be great sword and buckler duelists. I have a hard time imagining this telling of Friar Tuck as the fat and jolly friar commonly depicted. To be able to duel for six hours straight is no small feat, even for a legend! Friar Tuck also seems relatively agile to evade or deflect an entire quiver of arrows launched by Robin Hood. It is interesting to see bucklers deflecting arrows in the poem. It makes me wonder if that is intended to show the audience just how skilled he is or if there is some cultural reference that has been lost to time the use of bucklers to deflect arrows. As a last-ditch effort, I suppose a buckler is better than nothing against arrows. Nothing in the way of technique for swordsmanship is expressed in the poem, but there is a great takeaway modern sword practitioner can take from this: be calculated. In six hours of fighting, neither Robin Hood nor Friar Tuck performed a technique that would lead to getting hit. This shows great poise to not double and not to perform a suicidal action that would put themselves at risk. Robin Hood and Friar Tuck both recognized it was better for both combatants to live than to have two dead idiots. Plus, it would not be much of a tale if Robin Hood or Friar Tuck did not live to see the next adventure. Closing ThoughtsOf course, this is just a story and not necessarily representative of a real duel. However, the idea that a legendary sword and buckler duelist can fight for hours without getting struck is a goal we modern sword practitioners can strive for. Want to be a great sword and buckler fencer? Fight like Robin Hood and Friar Tuck.
Robin Hood and the Curtail Friar is one of my favorite Robin Hood Tales. It is the story of how Friar Tuck, one of my favorite characters in the Robin Hood stories, joined the Merry Men. Ultimately, it is a tale of how Robin Hood showed up and started a fight with Friar Tuck, only to find his equal and make a friend out of it. It reminds me of how I made one of my best friends in high school (A tale for another day). This also highlights some types of people who would be seen using swords and bucklers. Both rogues and friars alike are classic archetypes in the fantasy genre. I hope you enjoyed this tale of Robin Hood and Friar Tuck and learning about sword and buckler from a less-than-common source in the world of HEMA. |
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