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Difference between revisions of "H. Beringer"

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|-  
 
|-  
 
| <small>7</small>
 
| <small>7</small>
| Who strikes at you above,<br/>is threatened by Wrath-Strike’s point.
+
| Whoever cuts above you, <br/>Wrathful cuts-point threatens.
 
|-  
 
|-  
 
| <small>8</small>
 
| <small>8</small>
| If he becomes aware of it,<br/>take it off without danger.
+
| Should he defend, <br/>Take it over without risk.
 
|-  
 
|-  
 
| <small>9</small>
 
| <small>9</small>
| If you are stronger<br/>wind again and thrust. If he sees it, take it down.
+
| Against stronger <br/>then turn the point, if he spots that aim it low.
 
|-  
 
|-  
 
| <small>10</small>
 
| <small>10</small>
| Draw, what is above from superiority,<br/>such ends the war.
+
| Pull up high overhead,<br/>thus resolves the battle.<ref>Read: Trial by battle.</ref>
 
|-  
 
|-  
 
| <small>11</small>
 
| <small>11</small>
| Crook, do not strike short,<br/>the Changer lurks within.
+
| Crumple not, with the shift,<br/>the short cut is evident:
 
|-  
 
|-  
 
| <small>12</small>
 
| <small>12</small>
| Crook, upwards fast,<br/>throw the point on the hands.
+
| Crumple up lithely, <br/>throw the point over the [his] hands:
 
|-  
 
|-  
 
| <small>13</small>
 
| <small>13</small>
| Crook, who judges well,<br/>with steps will hurt many strikes.
+
| Crumple whoever wants to position <br/>with stepping, many cuts are harmed:
 
|-  
 
|-  
 
| <small>14</small>
 
| <small>14</small>
| Crook, who confuses you,<br/>the noble war bewilders you.
+
| Crumple who confuses you, <br/>with the noble war you confuse,
 
|-  
 
|-  
 
| <small>15</small>
 
| <small>15</small>
| Cross receives<br/>what comes from the sky above.
+
| The Cross escorts<br/>what comes from Heaven,<ref>I believe the wording here lends a clue to the meanings, by referencing the double-meaning of “Cross” as crucifix, the scribe suggests that Christ welcomes that which comes from God, a reference inevitably to the trial by combat as a Judgement of God.</ref>
 
|-  
 
|-  
 
| <small>16</small>
 
| <small>16</small>
| Cross to the point,<br/>take the throat/neck without fear.
+
| Cross to the point <br/>to take the neck without fear,
 
|-  
 
|-  
 
| <small>17</small>
 
| <small>17</small>
| Slant in high above,<br/>if you want to impress him.
+
| Squint from on high, <br/>so that you will be in command,
 
|-  
 
|-  
 
| <small>18</small>
 
| <small>18</small>
| The parting-strike with his turn,<br/>is a menace to the face.
+
| The scalper at his angle <br/>is a threat to the face.
 
|}
 
|}
 
| {{section|Page:MS G.B.f.18a 123v.png|2|lbl=-}}
 
| {{section|Page:MS G.B.f.18a 123v.png|2|lbl=-}}
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|-  
 
|-  
| <p>'''Here are the precepts'''</p>
+
| <p>'''Here are precautions'''</p>
 
{| class="zettel"
 
{| class="zettel"
 
|-  
 
|-  
 
| <small>19</small>
 
| <small>19</small>
| Do you startle easily<br/>you will never learn to fight.
+
| If you’re easy to flight,<br/>never shall you learn to fight.
 
|-  
 
|-  
 
| <small>20</small>
 
| <small>20</small>
| <br/>Inbetween,  
+
| <br/>Now,  
 
|-  
 
|-  
 
| <small>21</small>
 
| <small>21</small>
| Before and After, those two things<br/>are all things' origin.
+
| Before and After, those two things<br/>are the origin of all things.
 
|-  
 
|-  
 
| <small>22</small>
 
| <small>22</small>
| Inbetween, Before and After<br/>without rush do not be after the War.
+
| Now, Before and After<br/>into the battle, do not be last;
 
|-  
 
|-  
 
| <small>23</small>
 
| <small>23</small>
| What the War intends above,<br/>below he will be embarrassed.
+
| if the battle roams up high,<br/>then down below may he be shamed.
 
|-  
 
|-  
 
| <small>24</small>
 
| <small>24</small>
| Hear what is bad,<br/>do not fence left if you are a righty,
+
| Hear what is worst:<br/>don’t fight from the left when you are right,  
 
|-  
 
|-  
 
| <small>25</small>
 
| <small>25</small>
| and as a lefty with the right,<br/>listen you will limp.
+
| since left instead of right,<br/>also hear, lags behind.
 
|-  
 
|-  
 
| <small>26</small>
 
| <small>26</small>
| I say truly,<br/>no man will guard himself without danger.
+
| I say veritably,<br/>no man may protect himself without risk,
 
|-  
 
|-  
 
| <small>27</small>
 
| <small>27</small>
| If you remarked it,<br/>he will not come to any strikes.
+
| so you have been told—<br/>do not let him come to blows.
 
|}
 
|}
 
|  
 
|  
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|-  
 
|-  
| <p>'''Of the Hangings'''</p>
+
| <p>'''On the inclines'''<ref>Trajectories/planes.</ref></p>
 
{| class="zettel"
 
{| class="zettel"
 
|-  
 
|-  

Revision as of 01:44, 21 November 2017

Modus Dimicandi
Method of Fighting
MS G.B.f.18a 123v.png
Ascribed to H. Beringer
Genre
Language
Archetype(s) MS G.B.f.18a (1418-28)
Manuscript(s) MS Q.566 (1479)
Concordance by Michael Chidester
Translations

Magister H. Beringer was a 15th century writer credited with recording a poem on fencing with some connection to the Recital of Johannes Liechtenauer. It is first recorded in the MS G.B.f.18a (ca. 1418-28), and thus predates all records of Liechtenauer's teachings. The opening of the verse includes a blessing indicating that Beringer was deceased at the time of writing. With only a very common initial and last name, it is difficult to identify Beringer as any historical person; James Acutt suggests that he may have been Heinrich Beringer of Wismar, thereby placing both Beringer and Liechtenauer as priests, but there is no strong corroborating evidence.[1]

The extreme difference in the order of verses between Beringer and Liechtenauer, along with the fact that Beringer's text includes only half[2] of one section of Liechtenauer's Recital, makes a direct transmission from one master to the other seem unlikely. It may be that both men were heritors of an older oral tradition in which the exact sequence of verses was not set, or it may be that Beringer's verse represents just one of the teachings that Liechtenauer received and compiled over the course of the journeys described in MS 3227a.[3]

Beringer's verse was recapitulated by Hans Folz in the MS Q.566 (1479), but in an unattributed and garbled form indicates he did not copy from the MS G.B.f.18a. The fact that this version includes four couplets recognizable from Liechtenauer but omitted from the Beringer version suggests that Folz's source may have been a more complete version.

Treatise

In the presentation below, the teaching has been arranged in verses for clarity; line divisions are determined based on rhyme scheme and extrapolation from Liechtenauer. Hans Folz's verses have been rearranged to match the sequence given by Beringer, and the verses that are not found in Beringer have been inserted based on their positions in Folz and checked against Liechtenauer's verse.

Additional Resources

References

  1. James Acutt. "Magister H. Beringois: An investigation into ThULB Jena: Ms.G.B.f.18a (Bl. 123va-b)". Chivalry. 2 September 2014. Retrieved 26 July 2017.
  2. 113 of the 218 lines.
  3. See MS 3227a, fol. 13v. "There is just one art of the sword, and... Master Liechtenauer internalized and applied it quite completely and correctly—not that he discovered and conceived it himself, but rather, he traveled through many lands and sought the legitimate and truthful art for the sake of experiencing and knowing it."
  4. The word “Ere” may be aligned with the modern German “Ehre” meaning “honour”. I have aimed to use a translation which rhymes, but have also suggested the term stemming from the Latin term for honour: dignitas. Dignity and Honour in this context are therefore captured as synonyms. Bailey (1675), seems to agree “Dignity (dignité, F. of Dignitas, L) Honour, Reputation
  5. Aristotle’s Res (material, or “thing”). HS3227a, Wolfenbüttel record “Matter” (Dingen), whereas Talhoffer (1443), Rome (1452), Ringeck Dresden (1504) record “Art” (Kunst), Aristotle’s Ars.Wachter (169-170) suggests “Dinghen” means “to contend” (contendere), whilst “to ding” is to “give a great blow”.
  6. I offer “Lance” in accordance with the aforementioned dialect (Schiller & Lübben (1875, 119) Mittelniederdeutsches Wörterbuch. (1863, 136) Urkunderbuch des Historischen Vereins für Niedersachsen, Volumes 6-8. von der Hagen, FH (1843, 62) Germania, Volumes 5-6;). Kleinau suggests “Glaive, wrestling, spear,” (Glevringen . sper)
  7. Kleinau offers “Wrath-Strike, Crook-Strike, Cross-Strike has Slant-Strike with Parting-Strike” although the use of the term “strike” is a modern extrapolation which does not appear in the source. I have offered a pseudo- sentence in a bid to suggest that the couplet means something different to the uninitiated; whereas the initiated would understand the keywords as names for strikes.
  8. Read: Trial by battle.
  9. I believe the wording here lends a clue to the meanings, by referencing the double-meaning of “Cross” as crucifix, the scribe suggests that Christ welcomes that which comes from God, a reference inevitably to the trial by combat as a Judgement of God.
  10. Difficult to read, could also be jn.
  11. Trajectories/planes.
  12. Hard to read because the word is crossed out.
  13. Word illegible.