Swiftness is the Shortness of Time between the Beginning and End of a Motion: It proceeds from a regular and frequent Exercise, joined with a good Disposition; that is to say, Vigour and Suppleness, which form Agility.
A great Swiftness cannot be acquired without long Practice and a good Disposition, the one not being sufficient, without the other, to give it: For the best natural Parts, without Practice, will be of very little Service to those who have the best Disposition; and the most regular Practice without the Assistance of Nature, will never make a Man perfectly Swift.
Swiftness in Fencing, is so necessary, that without this Quality, it is very difficult to defend, and impossible to offend: This Truth is so well known, that every one is earnestly desirous of it, tho' most People are ignorant of the Means necessary to acquire it.
What contributes most to the becoming swift, besides, frequent Exercise and a fine Disposition, is a perfect Situation of the Parts, the Retention of the Body, and the regular Motion of the Wrist: The Situation requires this advantageous Point of all the Parts, to communicate Freedom and Vigour to the Action, that they may act with Quickness. In order to retain the Body, it is necessary that it be always in it's perfect Situation, during the Motions previous to the Thrust; and if the Thrust consist of one Time only, the Wrist must begin.
As to the Motion of the Hand, it must not only be animated, but also the Action must not be wide, whether in Disengagements, Engagements, Feints, or Risposts; because if you would be soon at your Mark, it is not sufficient to go quick, but it is also necessary that the Action be close.
Many People have confounded the Swiftness of pushing with precipitate or consecutive Thrusts, without considering thatPrecipitation is either when the Body moves before the Hand, or when an improper Motion is made; and the consecutive Thrusts, the pushing several Times without Interval, or when there is no Occasion; which may be done by one who is not swift; for Swiftness is only the Shortness of Time between the Beginning and End of an Action, as I have already said.
Swiftness and Time are very justly called the Soul of Fencing, and all Thrusts owe their Success to these Qualities; for you cannot hit but by Surprize, nor surprize but by Swiftness.
There are three Ways of surprizing in Fencing: The first is the Situation of the Guard, taking his Time: The second, is doing an Action to disorder the Enemy, in order to hit him, at that Time, where he is open; and the third is when the Opponent attacks you, either by Feints, Engagements, or Lunges, you take him upon the Time. Tho' these three Sorts of Surprize require a certain Point of Swiftness, the first needs the most, having no other Support; but the two others have the Advantage of having disorder'd the Enemy.
Although Time, Swiftness, and the other Qualities are absolutely necessary in Fencing, without their just Concurrence they are useless. In order to acquire which, the Wrist must be easy by Practice, that you may hit where you see Light.
Time, Swiftness, and Justness, without the Knowledge of Measure, would be in vain, Thrusts from afar being of no Use, and from near, dangerous; and the other Motions shou'd also be at a certain Distance, in order not only to be ready for the Time, but also to take Advantage of the Disorder of the Enemy. The Measure is taken from you to the Enemy, and from the Enemy to you: The first is easier known, as well because it is naturally so, as by the Custom of your Lunge, which being, in regard of yourself, always the same, makes it easier by Practice: The Measure from the Enemyto you is difficult, from the Difference in Persons whose Stature, Activity, or Swords, are not always alike; and tho' the Height shou'd be the same, the Arms, Thighs and Legs are not proportionable; besides there are big Men that have short Arms, and little Men that have long Arms. It is likewise so in regard to the Clift; some being longer in the Fork than others; and though two Men shou'd in that Particular be alike, if one of them has shorter Legs than the other, he will reach farther, because his Thighs are longer, and in the Lunge, only one of the Legs contributes to it's Length, the other making a Line almost perpendicular, whereas the two Thighs making a strait Line, contribute equally to the Extention.
The Difference in Suppleness, also makes a Difference in the Extention; a Man who has the Freedom of his Shoulders and Hips, going farther than one that has them constrain'd. It may also happen that two Men of like Proportion and Freedom of Parts, may not have an equal Extention, by their being taught differently; some Masters teaching to keep the Body upright, the Wrist raised, or too much on one Side, and the Left-foot first; whereas the Body shou'd lean a little forward, without raisingor carrying the Hand to one Side, farther than to keep the Body covered, and the Left-foot shou'd lye down on the Edge; this Situation gives a greater Length than the other.
The different Lengths of Swords sometimes make it difficult to know the Measure, and makes it impossible to fix it by Rule, as several Masters have pretended: Some of them say that the Measure is just, when the Points cross each other a Foot; others, with as little Reason, wou'd have the Middle of your Blade touch the Point of the Adversary's; but what gives a true Knowledge of the Measure is frequent Exercise, accompanied with a good Judgment, pushing oftenQuartandTiercewith different Foils, and being pushed at by different Persons.
The Extention is taken from the Left-foot, which is the Centre, to the Button of the Foil.
I did design, in this Place, to treat of Time, and of a regular Way of pushing in Lessons, from the Beginning to the End of one Year, according to the Disposition of Scholars; but after I had finished it, I thought that my Fellow-Brethren would perhaps take it ill that I should prescribeLessons to their Scholars, by which, instead of gaining their good Opinion, I might incur the Accusation of being more busy than knowing.
In order to teach well, it's necessary to have a perfect Idea of the Means which conduce from the Beginning to the End of the Matter proposed, I mean to it's Perfection, or to what comes nearest it, if our Age has not as yet arrived to it.
In Fencing, as well as in other Exercises, there should be Judgment and Knowledge how to act and how to Teach: The first is the Effect of a long and good Theory; the second, of a good Theory, long Practice, and a good Disposition; and the third, besides the Theory and Practice, is the Effect of a good Genius, or of a particular Talent.
Qualities which shou'd be always united; so that the Genius may be capable of teaching properly to different Persons, the Application of the Rules which are acquired by Experience.
It is as necessary in this Art that a Master's Motions shou'd be regular, and that he shou'd hold the Foil properly in his Hand, as it is for a Writing Master to draw the Example well that he would have copied; so that the Scholar of the one, or of the other, may learn a better Motion, or a finer Character. It is also proper that when a Scholar commits a Fault, the Master shou'd shame him by imitating it, the seeing the Fault making a greater Impression than the hearing of it.
A Master in his Lesson shou'd give a Time to the Scholar to make him push, in order to teach him to take the Enemy's Time. He shou'd likewise sometimes beat back his Body, and parry him from time to time, that he may accustom him to be firm on his Legs, to oppose his Sword well, and to recover well: It is good sometimes to let him make several Thrusts following, and then remaining firm all of a sudden, to shew him, that he shou'd always be ready to thrustwhen an Opportunity offers, and to retain himself when it does not offer.
In order to make him take the Time well, and to form his Parade and Rispost properly, the Time that the Master gives must have a Regard to Rule, and sometimes to the Disorder of an unskilful Enemy, that he may be equally fortifyed for both; and to form his Parade and Rispost the Master must push in the Manner the most like to an Assault.
Though most Masters give Lessons with shorter and stiffer Foils than are used in assaulting or playing loose, I esteem it better always to use the same Foils that they may not be deceived in an Assault.
A Master's Play shou'd be neat, subtle agreeable, and useful, as fit for Combat as for the School.
The Art of Fencing being to make the most of a good or bad Disposition, when 'tis good 'tis capable of being made perfectly dexterous, and when bad, the Defect of Nature is to be repaired by Art.
By saying that 'tis no hard Matter to perfect such Men as are naturally of a verygood Disposition, is meant the bringing them to a certain Point which they could almost arrive to of themselves, by Practice and Speculation; but it is well known that it is the Business of a good Master to make his Scholar perfectly dexterous, and tho' he may have a good Disposition and long Exercise, if he is not well instructed, he cannot become dexterous, even tho' he shou'd execute with Agility, being incapable of acquiring a Good without knowing and practising it.
A good Disposition is seldom to be met with, for there is generally a Mixture of bad Parts with the good. Some have a supple, light and vigorous Body, and with these Qualities a heavy or ill adjusted Hand; and others that have as good a Disposition as is desirable, have a narrow Genius, fearing to undertake any thing, or are hot and inconsiderate, which shews that it is only be a perfect Accord of the Parts and Understanding that a Man can be perfectly dexterous.
In short an able Master does not only shew the Fault, and whence it proceeds, but also the Danger to which it exposes, and the Means to leave it. A Master whose Play is regular, or who has the best Foundation, may properly be said to be a good Master.
Though 'tis absolutely necessary to begin by way of Lesson, and to continue in it a long Time, in order that Practice growing to a Habit, may give Liberty to the Parts to form themselves: nevertheless however well you may take your Lessons, some other Means are necessary to make an Assault well, than those which the Master gives at hisPlastron: This Rule must be supported by pushing and parrying at the Wall, and in the Manner I am going to lay down.
When you have laboured a certain Time at Lessons, you must push at a Cushion which is fixed against the Wall for that Purpose, observing the Guard, and the Measure or Extention of the Thrust; and that the Hand display itself inQuart, not only according to the Rule, but first, adjustingand supporting the Thrust, and that all the Parts be placed in the most advantageous Situation for the Thrust and Recovery, which shou'd be very regularly observed.
After having lunged for some Days on the Cushion, to fix the Wrist and Body a little, you must push at a Scholar, who Being placed at the Wall will parry your Thrusts; you shou'd be in Measure, and to see if it be just, you must lunge inQuart, placing the Button softly on the Body, at the same time taking off your Hat, having taken the Measure you must recover in Guard, and place yourself on the Outside of his Sword in order to disengage and pushQuart, being more careful of pushing justly than hitting; he that parrys shou'd from time to time drop his Foil, which will shew whether he that pushes follows the Blade or the Line of the Body; having remain'd some Time upon the Lunge to form the Support of the Wrist and the Posture of the Body you recover to Guard. When you lunge pretty well inQuart, you may disengage and pushTierce, and when the Thrust is pushed and parryed, you may recover and pushSecondeunder.
When you have pushed for some Time in this Manner, you may practise to parry,putting yourself for that Purpose to the Wall, which furnishes a better Parade than at large, where you are used to draw back the Body which weakens it, whereas here you cannot, which makes the Parade stronger, having no Dependence but on the Foil; you shou'd chuse a Scholar that pushes the most regularly, it being difficult without that, that a Beginner shou'd learn to parry justly.
Most young Beginners endeavour to hit at any Rate, instead of practising what would be beneficial to them, but instead of deceiving others they deceive themselves, by practising less how to form themselves and push according to Rule, than how to spoil their Bodies, and destroy the Solidity of the Principles: Some use themselves to push with the Wrist only, without the Foot, which is dangerous, by reason of the too great Measure; others with as little Reason, and as much Danger, place themselves without binding the Blade, and thrust under the Wrist; in the one the Situation of the Guard is good for nothing, and in the other there is no Defence if the Adversary thrusts at that time: Others deceive by making a Time or Motion when they are placed, but the pushing at the Wall requires only the Justness and Swiftness of the Thrust; othersput themselves very near baulking the Measure, which may be done four Ways, tho' the Left-foot may be in it's proper Place, and kept firm in the Thrust; the first is done by marking or bringing forward the Point of the Left-foot, keeping it a little in, then advancing the Heel, which gives more Measure; secondly, by keeping back the Body on a Lunge, you deceive the Measure and hit by abandoning it forward, which gives it a greater Extention, thirdly, by raising or carrying the Wrist too high, or too much to one Side, which shortning the Thrust, makes it believed that you are out of Reach, but according to the Rule and Line you are too much in Reach; fourthly, some take Measure by holding the Thumb on the Body of the Guard, and when they have a mind to hit they hold it on the Middle of the Handle, with the Pommel in the Hand, which also gives a greater Length.
When you have for some time used yourself to push and parry at the Wall, according to the Rules that I have laid down, you must, (tho' 'tis not the Rule of Schools, especially when you push with Strangers,) you must I say, when you push with a Scholar of your own Master, push and parry a Thrust alternately, disengaging, and then do the same Feinting, and sometime afteryou shou'd make the other Thrusts, telling one another your design, which makes you execute and parry them by Rule, especially if you reflect on the Motions and Postures of the Lunges and Parades. Being a little formed to this method, you may, being warned of the Thrust, parry it, telling the Adversary where you intend your Riposte, which puts him in a condition to avoid it, and gives him room to redouble after his Parade, either strait or by a Feint, at which you are not surprised, expecting by being forewarned the Thrust he is to make, which puts you easily on your Defence and Offence: by this manner of Exercise, you may not only improve faster, but with more art, the Eye and Parts being insensibly disposed to follow the Rule, whereas without this Method, the difference that there is between a lesson of assaulting a Man who forewarns you, helps you, and lets you hit him, and another who endeavours to defend himself and hit you, is, that except the Practice of Lessons be very well taught by long exercise, you fall into a Disorder which is often owing to the want of Art more than to any Defect in Nature. The taking a Lesson well, and the Manner of Pushing and Parrying which I have just described, may be attained to by Practice only, but some other thingsare necessary to make an Assault well; for besides the Turn of the Body, the Lightness, Suppleness and Vigour which compose the exteriour Part, you must be stout and prudent, qualities so essential, that without them you cannot act with a good Grace, nor to the purpose. If you are apprehensive, besides, that you don't push home, or justly, fear making you keep back your Thrust, or follow the Blade, the least Motion of the Enemy disorders you, and puts you out of a Condition to hit him, and to avoid his Thrusts. Without Prudence, you cannot take the advantage of the situation, motions designs of the enemy, which changing very often, according to his Capacity and to the Measure, demonstrates that an ill concerted Enterprise exposes more to Danger than it procures Advantage: in order to turn this Quality to an advantage, you are to observe the Enemy'sfortandfeeble, whether he attack or defend; if he attack it will be either by plain Thrusts strait, or disengaged, or by Feints or Engagements, which may be opposed by Time, or Ripostes: if he keeps on his Defence, it is either to take the Time or to Riposte. In case of the first; you shou'd, by half Thrusts, oblige him to push in order to take a Counter to his Time, and if he sticks to his Parade you must servein what Manner, in order to disorder him by Feints, and push where he gives Light.
It would fill a whole Volume to describe the Thrusts that may be made, according to the Difference of Persons, as well to surprise as to avoid being surprised; besides the many Repetitions wou'd be extremely puzzling, for which Reason, I have, instead of them, laid down the following Advices, which contain chiefly, what I cou'd not otherwise have communicated without a long Treatise.
Though there are People of a bad Taste in every Art or Science, there are more in that of Fencing than in others, as well by Reason of the little Understanding of some Teachers, as of the little Practice of some Learners, who are not acting upon a good Foundation, or long enough, to have a good idea of it, argue so weakly on this Exercise, that I thought it as much my Business to observe their Errors, as it is my Duty to instruct those that I have the Honour to teach in the Theory of it: By this Means, I may furnish the One with juster Sentiments, and the Others with the Means of preserving their Honour and Lives.
I begin with those, who defer letting their Children learn 'till they have attained a certain Age, Growth and Strength. If these three Qualities would enable them to put this Art in Execution immediately, I acknowledge that they ought not to begin 'till they possessed them; but it is by long Experience and Practice only, that they can become perfect; so that except they begin young, the Employments for which they are designed, may not give them Time to arrive to it; besides, by beginning in a tender Age, the Body is more easily brought to a good Air, and an easy Disengagement; being more at Liberty, and less used to Faults, which it would naturally fall into for want of being cultivated.
Others say that it is needless to learn when the Disposition is wanting, which is an Error; for a Body that is well disposed by Nature, can better dispense with the Want of Improvement, than those that she has taken less care of; these requiring a constant Labour, to acquire what the others have almost of themselves; and tho' they cannot arrive to a perfect Agility, yet theirBodies will be better disposed to act, and their Lives not so much in Danger.
Some assure you that the knowing how to Fence, makes a Man quarrelsome, and thereby exposes him to dangerous Consequences, without considering it is a natural Brutality, Honour, or Danger, which obliges him to attack another, or defend himself, which he would do without having learned, with this Difference; that though he have the same Brutality or Courage, the Issue of the Battle is not the same; and if he have Occasion to defend himself, would it not be better for him to be able to do it, than to leave his Life to an uncertain and dangerous Hazard.
Others say that it is enough to learn one Exercise at a time; that a Plurality of different Lessons fatigues the Mind and the Body: But as one Science disposes the Mind for the others, they having a Sort of a Correspondence one with another, so Exercises favour one another as well in regard to the Posture of the Body, as to the Freedom of Motion; besides, that learning them one after another, as each Particular would take up as much Time as all in general, this Length of Time would be too great for any one almost to succed in them.
Many People say that with Sword in Hand the Rules of the School are not observed, and that 'tis sufficient to have a good Heart: It is certain that People who are subject to this Error, are not capable of following the Rules which are to be acquired only by putting a good Theory in Practice; which by frequent Use, disposes the Eye and the Part of Executing so well, that it is almost impossible to act otherwise: And as to the Practice of Schools and of the Sword, 'tis the same; for no one ought to do any thing with the Foil, but what he knows by Experience to be without Risque, according to his Rules. In some Cases, it is true, what is esteemed good in one, is not in the other. For Example: Thrusts with the Foil are good only on the Body, and with the Sword they are good every where; and that in an Assault with the Foil, the joining is reckoned as nothing, whereas in Battle 'tis the Seal of the Victory; but except in that, it should be alike in every Thing.
Others say that if they had to do with experienced Men, they would not give them Time to put themselves in Guard; as if a Man who is expert were not always on his Guard, being more knowing, and better disposed, not only to place himself at once, by the Habit that all his Parts have contrasted, but also to surprise, and to avoid being surprised, by the Knowledge he has of Time and Measure: On the contrary, an unskilful Person being ignorant of both, is easily catch'd; besides, that his Parts being unaccustomed to place themselves regularly, or at once, must always be in a continual Motion, vainly seeking their Place, by which they give the Time, and would lose it if it were given to them.
Some, in Opposition to these, say that if they know how to keep themselves in Guard 'tis sufficient. They are in the right if the Guard be perfect, which is not to be acquired but by a Practice as long as is necessary to make them perfectly dexterous, which is not their Meaning; they thinking that it is only the placing of the Parts, which is useless, without Freedom and Vigour to manage them. These are Qualities which when accompanied with a certain regular Air, and a good Grace, shew, as soon as a Man takes a Sword or Foil in his Hand, to what Pitch of Dexterity he is arrived.
Some Men will tell you that they know enough to serve their Turn: Thosewho use this Expression, as well as those I have spoken of before, sufficiently shew that they have learnt but little or nothing. In Effect it is no hard Matter to judge of the different Degrees of Ability; so that when a Man finds himself inferiour, he cannot properly say that he knows enough to serve his Turn; and a Man who is superiour, knows very well that he is not perfect, and that if his good Disposition together with his long Practice, has brought him very forward in the Art, others may know as much as he, and that therefore he is not so perfect as an unskilful Person may imagine.
I have heard several People say that they did not care to be dexterous, nor to know the five Rules, provided they knew how to defend themselves, and to push and parry well; and really they are in the right, supposing they could do that without practising what the most able Men have invented upon this Occasion.
There are People that say, that with Sword in Hand, against an able Man, there is nothing to be done but push vigorously, to disorder him: I am apt to believe that this may succeed against a Man who is not well form'd, or has not the Courage andResolution that is necessary; but if he has enough to keep up his Spirit, this Attack will be advantageous to him; because it cannot be done without giving him an Opportunity of getting the better; and besides, I have Reason to believe that the greatest Part of those who talk in this Manner, would hardly attempt an able Man.
It may be said that People have then fought in this Manner with Success; but as there is Difference in Persons, what succeeded with them against unskilful People or Cowards, would have been dangerous against other Men.
I have met with People who were weak enough to believe that Knowledge in Fencing takes away the Heart, saying, that seeing the Counters to every Thrust they form, by Means of that Knowledge, an Idea of evident Danger, which dissipating the Courage, and causing an Apprehension, hinders them from their Enterprise; when an unskilful Person blindly undertakes every thing. It is true that there is great Blindness in this Way of pushing, as they say, and still more in their Understanding, to think that an able Man dares not undertake or venture when the Appearance of Success leads him to it; and that an ignorant Man shall venture whenhis Loss is almost certain. Is it reasonable to suppose, that a Man of natural Courage shou'd lose it, because he is assured that he is more expert than his Enemy, over whom, or perhaps his Equals, he always had the Better in Assaults, by the Help of his Knowledge and Dexterity? This, far from intimidating him, seems to assure him of Success, which is due to his habitual Practice. On the contrary, an awkard Man having seen, by his Disadvantage in School Assaults, that he has no Room to hope in Combat, the dexterous Man possessing the Qualities which procure Success, and one who had never handled a Foil, will be as much puzzled, as if he had experience'd the Disadvantage of it.
Others, with as little Reason, leave all to Chance, but the very Name is sufficient to shew that it is not to be relye'd on.
Some again say to what Purpose shall we learn to Fence, the KING had forbid Duels: It is true that this great Prince, as august for his Piety as for his Victories, was willing thereby to preserve the Blood of his bravest Subjects, who expose'd it every Day to be shed through a false Notion of Honour.
But tho' he forbid Duels, he was so far from hindering the Practice of the Sword, that he has established several Academies for the perfect Use of it, not only for Defence, but also to qualify his Subjects to put the Justice of his Measures in Execution: And it must at last be agreed to, that a Man who wears a Sword, without knowing how to use it, runs as great a Hazard, and is full as ridiculous, as a Man who carries Books about him without knowing how to read.
Many Men are of Opinion that a Man may naturally know enough to attack or defend himself, without the Assistance of Art: Man, tho' the only reasonable Creature, finds himself deprived of what irrational Creatures naturally possess; and he requires for his Improvement the Assistance and Practice of others; the grand Art of War, and that of using the Sword, which has been practised thro' so many Ages, still find new Inventions; and it may be said, that as there is no Place, in whatever Situation by Nature, but requires Art to secure it's Defence; so likewise, whatever Disposition a Man possesses, he cannot be perfect without the Assistance of Rules and Practice.
Some Men acknowledge that Skill is necessary in single Combat, but that in a Crowd or Battle it is altogether useless: I own that on these Occasions, it is less useful than in single Battle, by reason of the different Accidents, as of Cannon, Musquets, and of other Arms; besides, a Man may be attacked by several at once: But if a Man cannot avoid being hit with a Ball, and sometimes with a Sword, he may, nevertheless, by the Disposition and Agility of the Parts, more easily defend and return a Thrust: Besides, being more able to hit with the Edge or Point, he may put more Enemies to flight, or keep them at a greater Distance. If the French Troops have always been victorious, Sword in Hand, a Part of the Glory is owing to the Skill of several Officers; and I'll venture to say, that if they had all been as expert as they should have been, you might see, as well on Foot as on Horseback, in Battle as on a Breach, Actions that would be not only uncommon but prodigious. It may perhaps be said, that our Enemies have some expert Officers among them; besides, that their Number is commonly less than inFrance, there is as great a Difference between their Dexterity and that of theFrench, as between their Mastersand our's, from whom very few would have learned if the War had no suspended our Academies.[5]
I think it proper to finish this Chapter by confuting an Error as common, and more ridiculous, than the others; which is, of an infallible Thrust, which a great many People think that Masters reserve for dangerous Occasions, or to sell it at a dear Rate. This wonderful Thing, is called the secret Thrust. I don't know whether this Error proceeded from those who have not learned, or from the Chimera of some self-conceited Masters, who have sold to ignorant Scholars, some Thrusts as infallible, of their own Contrivance, as ridiculous and dangerous as the Simplicity of the Scholar and the Knavery of the Master are great.
To discover the Error of this Opinion you must observe two Things: First, that in Fencing there are no more than five Thrusts or Places, which I have describedin Page 27, shewing the Parade of each of them; and secondly, that there is no Motion without it's Opposite; so that as you cannot push without a Motion, there is no Thrust without it's Counter, and even several; for besides the different Positions of the Body, there is not only the Time to take, but also several Parades to favour the Risposts, which plainly shews, that doing one of these Things properly, this imaginary infallible Thrust, far from succeeding will expose him that would make it.
All the Secrets in the Thrusts that are given by an able Man, far from being an Effect of the Thrust, is only an Effect of the Occasion, and the Swiftness; or rather of the judgment and Practice: By Means of these Qualities all Thrusts are secret ones, or they wou'd be worth nothing.
All the Thrusts in Fencing are equally good, when they are made according to Rule, with Swiftness, and on the Occasions proper to them; wherefore they ought not to be neglected whilst the Time of learning them offers; not but you may stick closer to some Thrusts than to others, either because you may be better disposed for them, or because you are more used to them.
I thought that after I had exposed the Errors of several Persons, I might tell them, that it is contrary to the Rules of good Breeding, to talk of Things they do not understand; that oftentimes People, by their first Appearance, have been thought to possess the Qualities of knowing Men, but have afterwards forfeited the good Opinion which they had at first imposed on others.
All Thrusts from the Neckband to the Wastband are counted good.
Coup Fourrésor interchanged Thrusts are not counted on either side, except one of the Competitors has Recourse to it in order to make the Thrusts equal, then the Thrust of the other is good, and not his.
If one hits the Body and the other the Face or below the Wast at the same Time; the Thrust on the Body is counted, but not the other.
If a Man parrys with his Hand, and afterwards hit, his Thrust is not good, because by parrying with the Hand, his Antagonist's Foil is less at Liberty than if he had parryed with the Blade, and might be a Reason why he could not parry and risposte.
If a Man takes the Time, opposing with the Left-hand, and hits without receiving, his Thrust is not good, because if he hadnot Opposed with the Hand, both would have hit, the Opposition of the Hand serving only to avoid, but no way contributing to the Success of the Thrust.
If in parrying, binding, or lashing the Foil, it Falls, and that the Thrust is made without Interval, it is Good.
Thrusts made with the Sword in both hands, or shifting from one Hand to the other are not good.
A Master is not to give judgment for his own Scholar.
[1]
The Iron at the End of the Blade that runs into the Handle.
The Iron at the End of the Blade that runs into the Handle.
[2]
I am not of Opinion that the Body should be drawn back, except it be impossible to avoid the Thrust without doing it; all Parades being best when the body is not disorder'd.
I am not of Opinion that the Body should be drawn back, except it be impossible to avoid the Thrust without doing it; all Parades being best when the body is not disorder'd.
[3]
See the 8th. Plate.
See the 8th. Plate.
[4]
See the 12th Plate.
See the 12th Plate.
[5]
As in this Paragraph, Monsieur L'Abbat rather introduces an Encomium on his Country-men, than any thing essential to the Art of Fencing. I leave the Reader to his own Opinion thereon.
As in this Paragraph, Monsieur L'Abbat rather introduces an Encomium on his Country-men, than any thing essential to the Art of Fencing. I leave the Reader to his own Opinion thereon.