One of the hallmarks of historical fencing vs. other branches is the central place of the sources. Olympic fencers may never crack open a book about fencing, let alone an old one, because they don’t need to. This isn’t to say they shouldn’t, but that it’s not required. The high level of teaching in Olympic fencing, the focus on individual lessons, and the crucible of the tournament experience all work well together to produce capable fencers. Historical fencers, however, can’t really pursue the Art without recourse to the texts, images, and tools that comprised parts of it. There is a spectrum within historical fencing—at one pole are the handful of academics focused on the texts, at the other are those who receive all they know through an instructor who (ostensibly) does the reading for them, and then there is a wide variety of approaches in between those poles. Wherever one may be along this spectrum they should, at least on occasion, read the sources that inform their study.
To use an appropriate cliché, reading the sources is a doubled-edged sword, because while diving into the source might illuminate a lot, it also requires reading skills most people don’t apply day to day. That can be daunting. Unlike a novel or magazine piece we can’t be passive; we must be active. We must apply close-reading skills, and many people haven’t exercised those since secondary school or college; some never have. Don’t worry: the good news is that one doesn’t normally have to do this in the detail sometimes required of many historical documents.[1]
It’s important to read, if only on occasion, to check that the interpretation we’re using or learning is still valid. In much of what people normally think of when someone says “HEMA,” for example, people rely on ideas and techniques which, if one looks further into, are flawed. One of the places this is most evident is in cutting dynamics. There are false equivalencies guiding much of current practice as well as a fundamental misunderstanding of fencing universals. The trouble is that those crowing loudest have gained what notoriety they have on these faulty foundations, so there’s little incentive to own it. There’s a direct analogy here with the FIE officials, coaches, and fencers who either made their way via dubious, non-traditional actions like the “flick” or allowed such actions to count in the 1990s. Vested interest and concern for reputation above all tend to work to undermine not only better work, but also actively seek to discredit it. That’s a problem. [2]
I’ve discussed this before, but there are many ways to cut a mat—cutting the mat, on its own, doesn’t mean that one has cut that mat as one’s chosen source or style has dictated. This is a false equivalency. It won’t register as a problem unless one knows the sources, however, so that means it’s on each of us to read. It’s especially incumbent upon those responsible for teaching cutting to get this right—not all of them do. Some of the loudest voices are using techniques more in common with certain Japanese schools than with KdF or other European systems. Anyone who dares suggest this, though, is assaulted with ad hominem attacks, even home-made memes featuring the offender’s photograph. Childish responses like this should be raising serious questions about the attacker’s credibility; it’s not just the lack of maturity and fair play displayed, but the unwillingness to counter with better research. In some part the name-calling is meant to mask the fact that some of these supposed experts don’t know how to do proper research. [3]
For those concerned with approximating as best they can their chosen branch of the Art it’s vital to gain a basic understanding of the source material. It’s as important as finding a qualified, informed, and open-minded instructor. Any instructor worth the name should be open to reevaluation in light of more information or a better interpretation. Just as one shouldn’t follow Deepak Chopra for medical advice based on t.v. spots, book sales, or wishful thinking, so too shouldn’t one take the advice of any HEMA luminary at face value.
Cutting can be a good litmus test for our practice, but only if one has at least a nodding acquaintance with the source and what it says, and importantly doesn’t say, about how to cut. It’s not enough to use the right tool, or to have read a source the way one does a magazine article—one must understand as much as is possible what the text advocates. [4]
As an example, here is one of the molinelli as described by Settimo Del Frate:
47. Molinello to the Face from the Left in Three Movements
The execution of the molinello to the face follows the rules given for the molinelli to the head. The instructor gives the preparatory command and then the command of execution. For the molinello to the face from the left [hereafter, “external face”] from point in line, at the commands:
One! –turn the hand from right to left by rotating the forearm. The edge of the blade should point to the left (N. 18).
Two! –lift the sabre with the forearm, and straighten the body, carry the hand to the right of the head, approximately ten inches distant from the same. The sabre should be vertical, with the edge turned back diagonally, and the weight of the body equally squared between the legs (N. 20).
Three! –with arm power coming forward from behind, tighten the fist and give power to the movement of the sword with the body. The sabre should describe a horizontal semicircle at the height of the shoulders, so as to return the body and the sabre to the position of point in line. [5]
A fencer new to Del Frate’s seminal work on the Radaellian sabre method should have questions as they read this. Assuming they’re familiar with the term “molinelli” or “moulinets,” the French rendering being more common in the States, the next question might be “What did DF say about molinelli to the head?” The author assumes that the reader is familiar with these and indicates that they are either necessary or helpful in understanding what he’s about to share. If the reader hasn’t read that portion, they should now.
The reader should also notice that Del Frate breaks this particular action into three chief parts. Starting from a position, in guardia, of point in line (DF assumes the reader knows what this means), the fencer then:
1) turns their right hand from the right to the left (this means going from the hand in “first in second position” where the thumb is between 7 and 8 o’clock to the hand in fourth position where the thumb is at 3 o’clock); for reference one can reference Del Frate’s plate No. 18
2) from here the fencer bends the arm at the elbow and brings the weapon up by their ear; for reference examine Del Frate’s plate No. 20
3) from here, the fencer moves the sabre forward turning the hand to strike the opponent’s right cheek; this is powered by tightening the grip, using the elbow as axis of rotation, and putting the force of the body behind the blow; when the cut lands one should be more or less in the same position as 1), and then recover into guard
In broad outline this molinello is comprised of preparation, chambering, and the strike. The specifics of movement, however, require some attention. For those terms or ideas the reader doesn’t know, a glossary or reference work on fencing is useful, but so too is time spent actively thinking about each term, how they apply, and then putting them all together.
There are also things Del Frate doesn’t specify in this passage that one must know from the earlier section of his work. One assumes the point in line from guard, and upon completion of the cut, where one ends up in the same line, then reassumes guard. Of note, Del Frate simplifies the section on turning the hand; many Italian works not only break down the guards by number, but use specific positions of the hand too. Del Frate, for whatever reason, did not, neither in the section on sabre or spada. Likewise, the reader only realizes the thumb should be on top the backstrap if they’ve read Del Frate’s explanation of the grip.
Even for an experienced fencer the first attempts at this molinello might be a bit daunting. This is an older form, all but vanished in modern fencing, and much larger and more powerful than the direct cuts made today. It can make one feel vulnerable, and this is important because this is where personal experience and learning to date bumps into a seemingly less viable method. One of the complaints made against Radaellian sabre is that the fencer is more vulnerable in making these cuts. From a sport perspective that is true, but this assumes a sporting context which is very modern. When Del Frate wrote down his master’s ideas he wasn’t thinking about points, but about making cavalrymen more effective. This context is everything (cf. the last website post, “Sabre, Saddle, and the Vital Importance of Context,” 4-6-2020).
Most of us, however, are not fencing from the saddle, so the next question is “how do I make this work on the ground?” In this one passage on the molinello to the external cheek there is no explicit mention of how to cover. What do we do? We need to read more, and, perhaps dwell on those points, research them, and discuss them with more knowledgeable people. This is hard work, and it’s a lot less fun than bouting is most of the time, but it’s the work that separates a skilled fencer with deeper knowledge from a decent fencer who relies more on attributes and limited understanding. Without this work it is easy to assume that one knows better than the text. Even if that is true, a truly debatable point, IF one wants to cut the way Master X suggests, then one needs to give that master’s advice a fair try. Not one of the Radaellian masters suggests one rush into danger making wheeling cuts and exposing themselves, so, clearly they had thoughts about defense. Discussions of footwork, measure, timing, and parries all inform this, as do the molinelli themselves. A key aspect of the molinelli that’s easy to miss is how each of them moves through a particular parry. That’s not an accident.
Before a cutting target many people focus on cutting the target; that’s the goal, right? Yes, and, no. Yes we want to sever the bamboo, bottle, or tatami, but ideally we want to do so according to our chosen system. If possible, select a weapon suitable for that system. For these Radaellian cuts, for example, a sabre between 650 and 850g is perfect. Next, forget the goal and focus on the technique: think back to those three commands. From guard, establish a point in line, bring the arm back to chamber, and then cut. Use no more force than suggested.
One may not cut successfully through the target the first time. That’s okay. In time one will. This is why we do test-cutting, to help us figure out the system, to test our interpretations. Ideally, one cuts at target precisely as they make the same cuts in a bout—there is no reason one should cut differently just to sever the target. We are likely to undermine our hard work if we treat them differently. Approaching test cutting as an adjunct to our other modes of practice can be extremely valuable when conducted with the right frame of mind. There’s also nothing in shooting for accuracy within a tradition to make the exercise less fun.
Notes:
[1] In graduate school I once had the chance to take a class with Naphtali Lewis, a renowned papyrologist. He took us line by line, word by word, through the “Res Gestae” of the Emperor Augustus, a tour de force of propaganda. I have found that with most fencing works while it can help to focus on a single word, it isn’t always necessary. He impressed upon me, however, that starting out asking the question “Do I need to read in depth X” can often save us time and pain later.
[2] By “HEMA” here I mean, generally, those most associated with the sport side of HEMA (especially State-side). It is a spectrum, however, and many groups are “doing HEMA” without falling prey to the facile interpretations championed by this crowd or hobbled by their knee-jerk reaction to anything vaguely Olympic. The over-riding concern to distance themselves from Olympic fencing suggests they too see the similarities between themselves and our Olympic cousins just as the rest of us do.
[3] If fb is any guide the jealousy with which these individuals guard their view is matched only by their inability to play nicely with others. One learns a lot about anyone who’s first reply is an insult. So long as these people have a cult following, however, they’re unlikely to evaluate their own positions fairly. The recent mess of an attempt to reevaluate George Silver only last week is a case in point. On the one hand, there was a respected researcher, Stephen Hand, and a disparate, varied group of people voicing support or supplying corrections about aspects of this new theory, and on the other were the authors of the piece and their fans. The new theory doesn’t hold up well for several reasons, not least of which is that they failed to understand Hand’s position correctly. More than one researcher, myself included, concluded that this piece was less about Silver than it was about attempts to justify a) what the authors are already doing in tournaments and want to see the rules validate, and b) to fit the sources to their own interpretations. Watching this debacle of a debate was another reminder of why most serious researchers have so little to do with mainstream, sport HEMA.
[4] In fairness to those working with much earlier sources it’s often much harder to interpret how to cut. Many people view medieval and renaissance images as if they were photographs; this is generally unwise. The artist or author may have intended a realistic rendering, but that wasn’t always the case. See post “Using Period Manuals in Historical Fencing,” Sept. 18, 2019 here, and, “Transcription of Lecture delivered at the Thundermark Deed, March 20, 2019,” on my profile at academia.edu.
[5] Settimo Del Frate, Istruzione per La Scherma di Sciabola e di Spada del Prof. Giuseppe Radaelli, Scritta d’Ordine del Ministero della Guerra, Milano: Litografia Gaetano Baroffio, 1876, 43-44; for the English, see Christopher A. Hozlman, The Art of the Dueling Sabre, Staten Island, NY: SKA Swordplay Books, 2011, 34. The images from the 1876 are from the plates in Chris’ translation.
Sala delle Tre Spade 