2012 - Fight-lore of Magister H. Beringois / Beringer (Transcription & Translation, 1416)

THE FIGHT-LORE OFMAGISTER H. BERINGOIS

ThULB Jena:Ms.G.B.f.18a (Bl. 123va-b)

Transcribed & Translated By J Acutt

Magister Beringois’ Fight Lore (ThULB Jena: Ms.G.B.f.18a) – J Acutt

Edited by:M Chidester | J Hull

2012

THE G.B.f.18a MANUSCRIPT

The Ms.G.B.f.18a is a manuscript currently

catalogued and held in the Thüringer

Universitäts- und Landesbibliothek Jena (ThULB),

and is believed to date to the early 15th

century (between 1416-1444 according to the

museum estimate). Within its pages may be

found a single-page fechtlehre, comprising of

an account of a fight-lore, recognisable as

a fragment of the “Liechtenauer zettel”.

2


This account is not listed within common bibliographies

relating to Fencing produced by Thimm (1896), Wierchin

(1965), Hils (1985) et al, and so it appears to be a new

addition to the existing zettel Corpus.

3


PROVENANCE

The manuscript is made up of 150 30.5 x 21 Plates,

written on paper. 13x Ochsenkopf, with Piccard XII

626-627 (1422 - 1425), Typ Piccard VI 271 (1416 -

1423), Typ Piccard XII 276 (1418 - 1444); 2 x

Mohrenkopf, similar to Briquet 15622 (1425 - 1426);

2 x Glocke, similar to Briquet 3982 (1420 - 1423) •

Documents: 10 VI120 + III126 + 2VI150 • 36v.60v.84v.

Issues:- blank pages for writing 23.5 - 24.5 x 15 -

16(1ra – 28vb); 23 - 24 x 16 - 17 (29ra – 32ra); 22 -

23.5 x 14 - 15.5 (32vb - 126vb); 22.5 - 23.5 x 13 -

14.5 (127ra – 150va) • 2 Tears; 29ra – 32ra 4 Tears;

lines 43 - 56 (1ra- 32ra); lines 38 - 43 (32va- 72vb);

lines 40-50 (73ra -12lvb); lines 45-51 (122ra- 126vb);

lines 36-41 (127ra – 150va) • Bastarda • 4 scribes (A:

1ra - 72vb. B: 73ra-121vb. C: 122ra – 126vb. D: 127ra –

150vb) • 73ra - 108rb, 127ra -128rb, 139ra.

It is believed to have originated in Erfurt at the

first quarter of the 15th Century.

According to a note found on 1r of the manuscript

stating “Liber monasterii sanctorum apolostorum Petri et Pauli in

Erfordia”, it is believed that the manuscript was

written, or at least in its earliest days was kept

in an Erfurt Benedictine monastery, accordingly

attributed to St. Peter and St. Paul (now known as

St. Peter’s Church1).1 This site was a central location for the Bursfeld Union, a congregation of BenedictineMonasteries (named after the Abbey of Bursfeld). The first annual chapter of the

4


The Museum identifies that particular sections of

the manuscript have been assigned different dates

due to the palaeography, and based upon this the

manuscript is dated as early as 1414 to as late as

1444. 2

In 1783 it is listed in a catalogue as No. 183a-c;

and on the front cover as well as on the original

back cover may be found handwritten notes stating

its auction dates.

In 1836 the manuscript was acquired at auction by

the Bibliothek von Friedrich Gottlob Julius von Bülow.

In 1853 it is recorded as item No. 10 in the

inventory of the Maximilian Wolfgang von Goethe holdings

in Vienna3.

Bursfeld congregation convened in the monastery of Sts. Peter and Paul at Erfurt in1446. This site had strong connections with the Archbishop of Mainz, and played a crucialrole in the distribution and production of written material on spiritual topics inThuringia during the Higher Middle Ages. Unfortunately, the original monastery churchwas destroyed by a fire 1103, but construction began on the Peterskirche (St Peter’sChurch). A set of books known to have been held in these repositories may be found at theBritish Library: http://www.bl.uk/catalogues/bookbindings/Results.aspx?SearchType=AlphabeticSearch&ListType=Bookbinder&Value=4288. (Add. MS. 10,925. Missalemonasticum Sancti Petri in Erfordia. 1319; Add. MS. 24,979. Tract aim de iure canonico. xiv cent.).http://www.manuscripta-mediaevalia.de/hs/projekt-Weimar-pdfs/Q-51B.pdfFor more information on the Monastery, see Holder-Egger (1899, Monumenta erphesfurtensiasaec. XII. XIII. XIV.) at http://archive.org/details/monumentaerphes00holdgoog. Holder-Egger(ibid, 405-406) mentions the “Relatio de bellis enfordensium, A 1303-1304”2 Abbots during this period were:

Petrus von Varila (1382-1391) Hartung von Treffurt (1391-1424) Ortwin Körbel (1424-1437) Hartung Herling (1437-1446) Johann von Hagen (1446-1451) Christian Kleingarn (1451-1458) Günther von Nordhausen (1458-1501)

A list of Magistri may be found here: http://books.google.co.uk/books?id=nSVFRlBIPHEC&pg=PA282&lpg=PA282&dq=%E2%80%A2+Hartung+von+Treffurt&source=bl&ots=9HU5_VbnaH&sig=f0_VK_ElYwtMVZmnMRfvWbMuUoE&hl=en&sa=X&ei=4eQiULnXBcOM0wWA8IDQDQ&ved=0CFgQ6AEwAg#v=onepage&q=%E2%80%A2%20Hartung%20von%20Treffurt&f=false (accessed: 22.07.12)3 JenaThULB, estate of Wolfgang Maximilian von Goethe, folio f40, No. 1:1.8, of which more details may be found in the Ms.GB f 20.

5

http://books.google.co.uk/books?id=nSVFRlBIPHEC&pg=PA282&lpg=PA282&dq=%E2%80%A2+Hartung+von+Treffurt&source=bl&ots=9HU5_VbnaH&sig=f0_VK_ElYwtMVZmnMRfvWbMuUoE&hl=en&sa=X&ei=4eQiULnXBcOM0wWA8IDQDQ&ved=0CFgQ6AEwAg#v=onepage&q=%E2%80%A2%20Hartung%20von%20Treffurt&f=false



http://archive.org/details/monumentaerphes00holdgoog

http://www.manuscripta-mediaevalia.de/hs/projekt-Weimar-pdfs/Q-51B.pdf

http://www.bl.uk/catalogues/bookbindings/Results.aspx?SearchType=AlphabeticSearch&ListType=Bookbinder&Value=4288



In 1964, the manuscript was restored and evaluated

as part of that restoration effort.

A few examples of notes in a 15th Century hand have

been made on 71vb-72ra, 122vb-124vb, 126r bottom edge,

126vb with some strong evidence of Low German; 1ra -

28vb also has evidence of some Low German syntax.

Figure 1 – a woodblock carving of the Monastery of St. Peter and St. Paul in Erfurt (Source: http://de.wikipedia.org/wiki/Peterskirche_(Erfurt)) http://www.petersberggeschichte.info/

6

http://www.petersberggeschichte.info/


CONTENTS

The contents of the manuscript are particularly relevant

to explain something of the context for Liechtenauer’s

zettel (schedulae, or notes4), as well as the social circles

in which it was part.

The manuscript contains 13 Latin works, mainly concerning

the concepts of Law. This may well be of little surprise

given the fact that Erfurt was at this time the centre

for Legal teaching and thought. In fact, Martin Luther

(1483–1546) is known to have studied Law at Erfurt.

There are also 8 works written in the vernacular

concerning the Blessing of weapons, a treatise on the use

of the crossbow (sagittandi cum balistis), and of course, the

Fight-lore (modus dimicandi). The following is a brief

translation of the information provided by the Library.

1ra – 28vb Chapters on Law (Tituli Utriusque Juris)

(1ra-22va) Cattle Rustling (Abigeis, abigeatus). Included

within this section has been notes and commentary

4 Arnold (1778, 589b, 954a) offers, “schedule”, Bill, or “scroll of paper” from theLatin Scida (‘Sheet of paper”), implying perhaps that it was a written account. Grimm(1843, 53); Lexer (1878, 758); Benecke, Müller &Zarncke (1861, 860); Paraschkewow(2004, 393) confirms this as meaning schedulae, or ‘notes’.

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provided by Guilelmus Accursius5, Johannes Andreae6

and Guilelmus Durantis7.

(22vb – 28vb) Abygeus id est raptor pecorum: tytulo primo.

Abolicio id est ab accusacione cessatio

- A subject index in alphabetical order according

to the previous chapter, sometimes in Latin,

and occasionally with Low German explanations.

29ra- 32ra Alphabetical index epitomising the reigns of

Kings, Expositions of Distinguishing Titles and legal

vocabulary (Tabula alphabetica Epitomae Exactis regibus, Expositionum

titulorum Decretalium et vocabulariorim iuris).

32va - 53rb Epitome Exactis Regibus. Exactis a Romana civitate regibus

constituti sunt consules duo... - ... quod supervacuum est provectis et tantum

de isto etc. Et sic est finis. This is a significant work on Roman

law, and is primary to understanding the context of

Latinist law implemented during the Middle Ages. For more

information, see Cohn (1884).

53va – 56ra Explanation of Distinguishing Titles

(Expositiones titulorum Decretalium)

5 Accursis was a Juror. Some of his works may be found here: http://www.digital-collections.de/index.html?c=autoren_index&l=en&ab=Accursius%2C+Guilelmus6 Johannes Valentinus Andreä (German theologian, 1586 – 1654) claimed to have been theauthor of the Chymische Hochzeit Christiani Rosencreutz anno 1459 (The Chemical Wedding ofChristian Rose-cross) an important text influential in the founding of Rosicrucianism, aMovement which lead to the founding of the Royal Society of Science (Yates 2007; TheRosicrucian Enlightenment. Routledge Classics).7 An author on Ecclesiastic Law (Speculum judiciale) born 1230 – died 1296.

8

http://www.digital-collections.de/index.html?c=autoren_index&l=en&ab=Accursius%2C+Guilelmus

http://www.digital-collections.de/index.html?c=autoren_index&l=en&ab=Accursius%2C+Guilelmus


56ra - 72vb Dictionary of Legal terminology (vocabularii

iuris).8

66ra - 72vb On Significant Dates (De significationibus anni).

73ra - 121vb Martin of Poland (Martinus Oppaviensis):

Margarita decreti. Prologue: Inter alia quecumque ad fidelium

Christi doctrinam scripta.

122ra-va Nicholas of Poland (Nicolaüs de Polonia, 1235-

1316): Experimenta. Prolog: Incipiunt experimenta magistri Nycolay

de Bohemia qui suit in Monte Pessulano ...

Blessings (Beschwörungen), Weapon Treatise

(Waffentraktate), Recipes (Rezepte)

(122vb) Blessings of Arrows (Pfeilbeschwörung). “For the

benefit of the arrows, I bless [lit: ‘pray for’] your

arrows in blood and in bones and in flesh… - …. that

require truth in God’s name. Amen.” (Der phyl segen. Ich

gebedde dir pfhyl in blude unde in gebeyne unde yn vlescze... - ... daz

werde war in gotes namen. Amen.) – Ending in rhyming

couplets.

(122vb) Weapon Blessings (Waffenbeschwörung). “I bless

all weapons by the grace of Holy Christ’s blood …Amen.”

(Ich beswere alle wapen gud bie des heylygen Cristes blud... Amen.) –

Mainly in rhyming couplets.

8 Encompassing four dictionaries, each one ordered alphabetically. – In the margins are notes of keywords in the text as well as the occasional numbering of paragraphs.

9


(122vb — 123rb) Archery/Crossbow Treatise

(Armbrusttraktat). The true and perfect method of Archery

shooting (Modus verus et perfectus sagittandi cum balistis).

(123va-vb) Fight-lore (Fechtlehre). Following the

rightful and true method of Combat according to the

pious memory of Master H. Beringois (Sequitur bonus et verus

modus dimicandi magistri H. Beringois pie memorie) – In rhyming

couplets.

(123vb- 124ra) Preventions against sudden death

(Ausfahrtsfegen gegen den Plötzlichen Tod). Rhyming couplets.

(124ra) Blessings against diseases of the flesh

(Beschwörung gegen Hautkrankenheiten). Mainly rhyming

couplets.

(124ra – 124va) Powder recipes (Pulverrezepte). This

section includes 16 recipes for making gunpowder

(Schießpulver), Greek fire (griechischem Feuer), and fire

that burns under water. On the edge of 124rb is an

entry note made by a 15th Century hand (also on 126rb).

(124va- 125ra) Book of Divination (Losbuch). On 125ra is

a wheel for prediction using planet names with numbers

and letters.

(125ra — 125vb) Recipes to counter Female infirmities

(Recepta contra infirmitates mulierum). 40 recipes.

(125vb – 126rb) Various Recipes (Recepta diversa),

including seven magical or astrological recipes

- (126rb-va) Recepta de cura plantarum. - Sixteen

instructions on the germination and care of

crops, mainly concerning trees.

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- (126va) On the side is a note in a 15th century

hand (as on 124ra).

- (126r) On the bottom is a Divination

incantation (Beschwörung der Wünschelrute) (... ich

beswere dich rute unde somerlate ... dasz du myr wiset [!] dy

worheyd), the beginning is partly in secret

code.

(l26va-vb) Oracle of Truth (Orakel zur Wahrheitsfidung;

Latin/German). Luna crescente accipe puerum legitimum, ieiunum et

castum ac mundum oculis et manibus ... (126vb)

127ra - 150va The explanation of the seven psalms of

penance (Expositio septem psalmorum paenitentialium).

150vb On lawful inheritance (De legitimis heredibus).

156va Regulae recte vivendi. Considerandum et valde exhortandum

est, ut quilibet fidelis Christianus maneat in timore dei et spe celestis patrie... -

... quatinus ab hostibus corporis et anime liberetur devotissime exposcat

etc. –

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THE BERINGOIS FIGHT LORE (FECHTLEHRE)

Notes about Transcription

The Latin script appearing within this document has been

written in a form of abbreviation (notae communes),

meaning that many of the words appear only with the

consonants, coupled with small sigla (symbols, marks, or

signs). My transcription has aimed at expanding these

into their long forms. So “Seq°tr” becomes “Sequitur”.

Because of the manner of writing found within the

calligraphic style of the manuscript, the character ’N’

can sometimes be misread as a ‘U’, meaning that the line

“Hie sī cautele” (“here’s his caution”) may also mean

“Hie sī cantele9” (“here’s his chant” but given that it

appears half-way through, this may be unlikely). Given

the placement of this heading above the section beginning

with the “Erschrigkestu gern…” couplet, it may well be

most likely therefore that this means “Here’s his

caution”. 9 If this is correct, then it may be a very important account, since it has long beenunknown (though much speculated) how Liechtenauer’s verse was actually used. The MSG.B.f 18a includes the small line, separate from the usual prologue and “der krig”(both highly incomplete in comparison with the Pseudo- von-Danzig Stemma) sections ofthe verse with the line Hie sin cantele (“Here is his chant”). The etymology of the word“cantle” suggests a “section or portion” of something, believed to descend from theLatin cantellus, and later found in the French chanteau. It is from this meaning that wemay also trace the use of the verb cantare or cantus, meaning “to sing”, and the French“chanter”/”canter” from which we derive the English word “chant” meaning to ‘sing’. Wenow may readily associate “chanting” with the ritualised verse of the monastery, akinto the more recognisable ‘Gregorian’ chant. Given the breaks in delivery suggested inother accounts of this verse, it seems clear that Liechtenauer’s verse was indeed partof an oral tradition, which may explain discrepancies (due to phonetics) observablefrom various recordings.

12


I have attempted to retain the original formatting where

possible, so that modern readers may be able to

appreciate the fragment in its original layout.

13


DIGITALISATION

14


Source: Thüringer Universitäts- und Landesbibliothek, Jena (ThULB): Ms.G.B.f. 18a

(Bl. 123va-b)

Sequitur bonus et verus modus dimicandi Magistri H. Beringois pie memorie.

Jung ritt° lere god lieb habenfrauwen io ere vbe ritter sschaff / vnde lere ding dasdich zriet und in krigē serehofferit iret Glebingen . sperswert und messer menlichebederfen und das in andirenhand vorderben // zorn hawekrump twer had schiler midschitiler der krig

wer obir dich hawed zornhawe ort deme drawedwyrt ers ge war nymt obenabe ane var Biß sterker wedder wint stich sicht ers nymsnider Czuck de sind oben uß obirhaybt so geyt der krieg ußkrump nicht kortz hawe derwēchsel damede shauw krumpuf behende wyrf den ord ofdye hende krump wer wol setztmet schretn vel hauwe letztkrump wer dich irret der edel kri-eg dich vor wirret Twere ben-ymbt was von himel her abe ku-met Twere czu dem orte nym dēhals ane fortte Schil in dem o-bn° iß daz du wylt be dobernDer sceyteler myt swey kere de-me ātlitze ist gar gewere

Hie sī cauteleErschrigkestu gern kain fechtn

czu slage mag er kleine komē

Von hengenCzwei hengen nyder van beydnhandē uf von der d erdin Wersich vor dir zhucht abe hauwsnel daz daz er snabe10 hauw czudem fleytin den meyst° wiltu anstrachen hauw czuden phlugz czuden ochsen hartte11 . vugz fuge wernach god hauwen dar sich kunstkleyne vreuwen haw und was duwilt kein welßeler kom an demscilt12 wer sind vōsztin die dye legere ouch sere letzin Setzt an virenden blyb dar uf wiltu enden vorsetzens hut dich gescict daz seremit dich Ist daz du vor satzt yßdich wy her da her komē ystHore waß ich rate strigh abe snelhauwe midde drate13

Nach reysen lere trib vorbaß undsnid in dy were14 sprech fenster machstand konlich sich syne sach ohnealle var an twivel reye her gebarIn allen winden hauwe stiche snytelerne unden Das saltu oben merkēab dye leyger snit weych oder herte15

Czugcke zrugket her zrugke meer be vint arbeyt die am trib16 we-chseller zcwifach den alden snit middemach .ffellir wer de sint von undernach wonche rurt Czwifach furbaß

10 Sprechfenster (3227a, 37r; MS.Chart.A.558, 20r; Cod.44.A.8, 6r; Thott 290.2°, 5r; Guelf.78.2 Aug.2°, 1v; MS.Dresd. C487, 9r; Germ.Quart.2020, 6v; CGM 3711, 45v; Cod.I.6.2°.2, 43v)11 Twere/Zwerch (3227a, 27r; MS.Chart.A.558, 19r; Cod.44.A.8, 4v; Thott 290.2°, 3v; Guelf.78.2 Aug.2°, 1r, MS Q556, 147v; MS.Dresd. C487, 6r; Germ.Quart.2020, 3r)12 Gemeine Lehre (3227a, 18v; MS.Chart.A.558, 18r; Cod.44.A.8, 2r; Thott 290.2°, 2r; Guelf.78.2 Aug.2°, 1r, MS.Dresd. C487, 4r; Germ.Quart.2020, 1r)13 Versetzen (3227a, 32v; MS.Chart.A.558, 19v; Cod.44.A.8, 5r; Thott 290.2°, 4r; Guelf.78.2 Aug.2°, 1v, MS.Dresd. C487, 7v; Germ.Quart.2020, 4v)14 Nachreisen (3227a, 33r; MS.Chart.A.558, 19v; Cod.44.A.8, 4v; Thott 290.2°, 4v; Guelf.78.2 Aug.2°, 1v, MS.Dresd. C487, 7v; Germ.Quart.2020, 4v)15 Hangen (3227a, 37r; MS.Chart.A.558, 20r; Cod.44.A.8, 6r; Thott 290.2°, 5r; Guelf.78.2 Aug.2°, 1r, MS.Dresd. C487, 9r; Germ.Quart.2020, 6v)16 Zucken (3227a, 35r; MS.Chart.A.558, 20r; Cod.44.A.8, 5v; Thott 290.2°, 5r; Guelf.78.2 Aug.2°, 1v, MS.Dresd. C487, 8v; Germ.Quart.2020, 5v)

15


saltu nym° ge lerne In deß vorun nach die swei ding sind allerdīge on erspring In des vor bynach an höite dem krige sy nichtmach weß der krieg romet obenūnden werd er bescemet Horewaz da secht yst ficht nicht lingkzab du recht bist und lingkest imdem rechtn ouch here hingkestIch sage vor war keyn mā sutztsich ane var hastuß vornemē

drid dyn hnd und biß nicht laß komeiß glichtzet obene so stradet abe dazger ich lobe wer uf dich sticht sineort mitt were trift und bricht wil-tu dich rechen vier bloße konstli-chen brechen Oben duplire dar ūdenrecht mutire17 vir bloße wiße Soslestu ge wisse llaß den ort hangenBe griff den knauf wiltu middeRangen18 vier sind dar snidde Czweneunde czwene oben middē19

Et sic est finis huius artis

Notes and observations

Several aspects of this fechtlehre are remarkable given that

it confirms several aspects of the medieval fight-lore

tradition speculated upon by modern scholars. Besides

these, however, it also provokes much deeper

considerations about Liechtenauer’s verse, it’s

attribution to Liechtenauer and association with places

of scholarship (i.e. the monastery, Kloster).

According to the manuscript, the account is recited by

Magister H. (Henri?) Beringois. His surname is the French

spelling of the name Beringus, but despite this rare

surname, few records may be found about him.

We might never know anything for certain about the

Magister, but the fact that he is described as “Magister”

allows us to make a few deductions about him. This title

suggests that he may have been very learned, being

assigned to a class of scholar who had undergone17 Brechen die vier blossen (3227a, 32v; MS.Chart.A.558, 19r; Cod.44.A.8, 5v; Thott 290.2°, 3r; Guelf.78.2 Aug.2°, 1r, MS.Dresd. C487, 5v; Germ.Quart.2020, 2v)18 Verkehrer, Durchlauffen (3227a, 35v; MS.Chart.A.558, 20r; Cod.44.A.8, 5v; Thott 290.2°, 4v; Guelf.78.2 Aug.2°, 1r, MS.Dresd. C487, 8v; Germ.Quart.2020, 6r)19 Abschneiden (3227a, 36r; MS.Chart.A.558, 20r; Cod.44.A.8, 5v; Thott 290.2°, 5r; Guelf.78.2 Aug.2°, 1v, MS.Dresd. C487, 8v; Germ.Quart.2020, 6r)

16


qualification to become a Master of Art20. A typical

school (Schola or Familia Scholarum) within the medieval

monastery was headed by a Magister, whose title refers to

a “Master”. The Magister acted in the capacity of mentor,

as the student’s guide in matters within the academy and

outside of it. After a period of being a student, he may

enter into a kind of teaching-assistant role. After two

to three years of being the Magister’s assistant, he

earns the title of licentiate (or ‘licenced’ essentially the

Latin term for ‘Free-scholar’ – one who was ‘Free’ as a

‘licence’ means today) after a private rigorosum21. To

become Magister, there is another public ceremonial exam,

the inceptio, in combination with a public disputation22.

Being potentially a Magister at Erfurt is also

significant given the Academic pedigree enjoyed by Erfurt

at that time. In 1379, Pope Clement VII appeared at the

Court of Avignon to instruct of the establishment of a

formal university. One of the earliest Universities in

Europe was thereby founded in Erfurt.

The Beringois account is introduced by a third-person,

suggesting that the account was not scribed by Beringois

himself. It states that it is a recital on the bonus et

20 Indeed, although such a title may not equate to an academically educated fellow.However, the use of the Latin title certainly had an academic connotation, and it maynot have been until later that academic titles merged with Martial ones. It seemsunlikely that such a term would have been used if the individual had not been educatedgiven the date and place of this manuscript’s production. 21 A strenuous and rigorous oral disputation and argument prior to receiving a degree. 22 It should be particularly noticed that such a inceptio was closely mirrored in thetraining of fencers, wherein the period of being a scholar (tirones, neuling, fechter),followed by a period of being a ‘free-scholar’ (licentiatus, freifechter), undergoing publictrial (challenge, Libelli) was similar to the process of achievement in the StudiumGenerale (Monastery-school). This may support why the title of ‘Magister’ appears inboth fencing and academic circles.

17


verus modus dimicandi (“Rightful and True Mode of Combat”23)

but makes no reference at all to Liechtenauer. This leads

us to speculate that perhaps Liechtenauer compiled a

verse from various existing proverbs, and potentially may

not have written the entire verse on his own (hence

perhaps explaining the reason why the verse is repeatedly

identified as schedulae, zettel or ‘notes’).

Von Gunterrodt (1579, 33) speculates that it was common

for soldiers to retire to the cloisters after a life’s

experience in the military. After a life of service as

the protector of the Church, it seems logical that such a

protector should submit to the protection of the Church

in retirement. Interestingly, von Gunterrodt also cites

part of a verse placing Latin beside German, which he

refers to as an ‘ancient rhyme’ (ibid, 40):

addam veteres hac ipsa de re Rithmos:

I add this very ancient Rhyme on this matter:

Optima Theoria.Praxis Maxima.(41) Robur cum staturaAdiuu ans est causa.TimideAbstine.

Kunst ist sehrgut /Mehr ubung thut.Starck und geradthilfft viel zur that /Erschrickstu gernKein fechten lern.

Optimal Theory,Maximises Application24;strength with repose [and health],Are much help to one’s cause.If you intimidate certainly,Don’t learn how to fight.

23 Beringois evidently correlates the modus dimicandi (modes of combat) within thecontemporary terms of scholasticism akin to the modi significandi in terms of paralleltheories of modi intelligendi (mode of understanding) and modi essendi (mode of being).24 The term praxis means “to be pragmatic”, “in action” or “in application”. I haveintentionally avoided translating this term as “practice” or “exercise” since bothwords in English imply repetitious behaviour prior to application. The Latin termexercitatio, would be much better applied to those English terms.

18


We might observe that the final couplet is a very common

proverb found within the Liechtenauer verse (Erschrickstu

gern, Kein fechten lern25) which von Gunterrodt correlates with

the Latin “Timide / Abstine’. It is interesting that this

line is not attributed to Liechtenauer here, and given

that other sources (such as that from the HS3227a) state

that Liechtenauer did not invent his System, but merely

compiled it from his experience – we are lead to question

whether a verse may have already existed before

Liechtenauer drew perhaps a number of pre-existing (even

Latin, translating them into the vernacular) proverbs

together. The I.33 fechtbuch also consists of terminology

which is also found in the Liechtenauerian school, and

thus may predate his compilation26. Tantalisingly, Hans

Folz and others also maintain accounts of the verse (with

Ms.G.B.f.18a), but not in an order correlated with the

Liechtenauer verse recorded in the Pseudo-von Danzig

(PvD) stemma of glosse, and they do not attribute

Liechtenauer as the author either.

I have speculated in the past that it might be argued

that the major distinction of Liechtenauer’s system was

that it was based upon Scholastic Methods, evincing the

fact that its users were educated and perhaps living in a

religious institution.

A further point of interest is how the manuscript names

Vom Dach as ‘vom himel’ which translates as “from the Sky”

25 Massmann (1844, 52), a Victorian expert on Fechtbucher in his Paper “About Fight-book manuscripts” also observed how these couplets were prolific within the historicalrecords on fighting, and how this is commonly associated with Liechtenauer. 26 Stepping through (Durchtreten), albersleiben, Long point (Langen Ort).

19


or (given the context of its recital27) “from Heaven”.

Whether or not the author has incorrectly recounted the

name of the action is interesting, since the underlying

theme of descending from above is still present in this

meaning. The only other manuscript currently known to

account for this term is the so-called Hans Folz fechtbuch

(MS Q566. ca. 1479, 143r-148v).

The order of the verse is also quite peculiar, but such

an irregular order leads us to speculate: was there an

order for the verse? Is the more common order associated

with the Pseudo-von Danzig merely the author of that

work’s attempt to unite a much larger body of recital

into a single edifice? Perhaps we will never know, but

the fact that in this account the section headed “von

hengen” includes much of the verse commonly associated

with other sections (as observed in other editions) leads

us to wonder whether a true order existed.

27 ‘Von himel’ is mentioned elsewhere in the Blessings, perhaps suggesting a religious significance.

20


Cross-Comparison

We have already made reference to the fact that

Beringois’ recital shares specific items and terms with

another manuscript – that of Hans Folz (MS Q566).

Hans Folz

It’s significant perhaps that Folz (who described himself

as the ‘Barber-surgeon from Worms’28, and applied his

Craft in Nuremberg) printed his own books, being the

first of the Meistersinger to self-publish his own work.

Folz was one of the most active Meistersinger of his

generation, having written over 100 songs (Meisterlieder), 12

carnival plays (Fastnachtspiele) and 18 farces/comedies

(Schwankmären). His notes encompassed a great many topics,

including alchemy (ibid 171-186; 231-247), didactics (ibid

99-121; 161-165) and theology (ibid 41b-55; 78-89; 123-

133; 149-153; 247-249). He was also a staunch anti-

Semitist.

The fact that Folz was moved to make notes about the

fencing methods of his period might suggest that he

planned a future work on the topic (his work makes seems

to take headings from a number of undiscovered

manuscripts), or perhaps his primary interest was in the

form it took? As an advocate of the early entertainment-

industry, the ‘Liechtenauer zettel’ (if indeed he knew it

28 Hans von Wurmß Barwirer, Q566 plate 14; hans follczen Barwirers von wurmß, ibid 57

21


as such), may well have resonated with his rhythmic ear

if it was indeed a song or chant. Indeed, Folz records

the verse under the title ‘Unde Versus’, confirming perhaps

the meaning of ‘song’ (from vers, or canso from Old French

meaning ‘Grand Chant’)29.

He retired in 1509 to the Cistercian Monastery (Klosterhof)

of Heilsbronn at Nuremberg (built in 1132). It may have

been during this exposure to the inventory and library in

the monastery30 that he was able to compile his notes, and

record the verse. However, it is believed that his notes

on Combat were made around 1446. As a Barber-surgeon,

recorded as having been a master in the Craft, Folz may

well have come into contact with many members of

Nuremberg society, and hence he may well have gained

access to various sources via his patrons.

Comparison of accounts

An initial reading of Folz’ notes may well lead one to

observe the unorthodox order to this particular account.

The order of its Reimpaaren does not follow that typically

found within the larger body of work and commentaries

within the Liechtenauer corpus (principally, Cod.44.8.a,

HS.3227a, et al). To perceive the verse as potentially29 Galvez (5-6) demonstrates how versus, rhythmi or carmina were forms of songs, asopposed to ‘moz e sons’ or poetry in words. This view may well be challenged by thesuggestion in the HS3227a which derides those who teach according to song; theleichmeister or Lay-masters (Leich, or ‘Lay’ was a form of lyrical performance, usually todrums and flutes), with their drum-work (trammelwerk, ibid 15r) who wish to use mereperformance and exhibition to ‘gain praise from those ignorant of the Art’ (ibid, 14r).Reichl (2011, 32) confirms the use of the term vers in attribution to song lyrics.30 http://commons.wikimedia.org/w/index.php?title=File:Georg_Muck_-_Geschichte_von_Kloster_Heilsbronn_(Band_1).pdf&page=7

22

http://commons.wikimedia.org/w/index.php?title=File:Georg_Muck_-_Geschichte_von_Kloster_Heilsbronn_(Band_1).pdf&page=7

http://commons.wikimedia.org/w/index.php?title=File:Georg_Muck_-_Geschichte_von_Kloster_Heilsbronn_(Band_1).pdf&page=7


‘garbled’ or confused was entirely legitimate. However,

when comparing Beringois’ account with that of Folz, a

quite remarkable correlation becomes apparent.

Often, comparisons between Folz and the orthodox (and

more complete) accounts required Folz to be changed,

moving parts belonging to various stanzas to be

reorganised into their ‘correct’ order. We may see from

the footnotes to the transcription where common couplets

were as part of the orthodox accounts.

Hans Folz (MS Q566) ‘unde

versus’

Magister Beringois (Ms.G.B.f.18a)

(147v)iß das du linkest indem fechten du sere hinkestIch sag dir fur warkeiner schutzt scich ane varehastu dz wnomn sozu schlag mag er kleine komn

zwei hengn wdenvon pedn henden auff erdnwer sich vor dir zewet abe howschnell daz e schnabehawe zu den flechn den mēist°nwilltu sie swechnHaw zu den pfluge zuden nestn vngeffuge

wer nach get hawn se darff sich ge kunst obe frewn hart vn waß du willtkēn wechsler kum an dē schiltt

und lingkest imdem rechtn ouch here hingkestIch sage vor warkeyn mā sutzt sich ane varhastuß vornemēczu slage mag er kleine komē

Czwei hengen nydervan beydn handē uf von der d erdinWer sich vor dir zhucht abe hauwsnel daz daz er snabehauw czu dem fleytin den meyst°wiltu an strachenhauw czuden phlugz czuden ochsen hartte vugz fuge

wer nach god hauwen dar sich kunstkleyne vreuwen haw und was du wiltkein welßeler kom an dem scilt

wer sind vōsztin die dye legere ouch sere letzin Setzt an virenden blyb dar uf wiltu enden

23


versetzens hut dich geschicht ez sere mut dich ist daz dir vsctzt ist slachwie ez dir kom iß

hor wi ich rate drit ab schnelhawe mit drate[Setz an fierend pleib dar auff wiltu end]

Sprech fenst machestand frölich sich sē sachean alle vare an zweifel wie er

gepar

daz ebn merkob dē leger sint weich od° h°tzuk zukhezukh meer besint orbt

die drit im we ab° haw

[do her kūp auff jn die zwkrūp schile mit scheitle]we ub dich hawtzorn haw ort dē drawwirt ers gewanyms obn ab anefar

Pis fil sterk° wid°wind sich sicht ers nimsnid° zeuch den schnit obn außob°haupt get d° krig auß

kūpt nicht kreutzhawdn wechsel da mt schawkrūpt auff mit lang wurff den ortauff die hende

(148r) krup w wol vsetztmit schrittn fil hew letztkrup w virretd edel krig dz vwirret

vorsetzens hut dich gescict daz seremit dich Ist daz du vor satzt yßdich wy her da her komē yst

Hore waß ich rate strigh abe snelhauwe midde drate

sprech fenster machstand konlich sich syne sach ohnealle var an twivel reye her gebar

Das saltu oben merkēab dye leyger snit weych oder herteCzugcke zrugket herzrugke meer be vint arbeytdie am trib wechseller

wer obir dich hawed zornhawe ort deme drawedwyrt ers ge warnymt oben abe ane var

Biß sterker wedder wint stich sicht ers nymsnider Czuck de sind oben uß obirhaybt so geyt der krieg uß

krump nicht kortz hawe derwēchsel damede schauw krumpuf behende wyrf den ordof dye hende

krump wer wol setztmet schretn vel hauwe letztkrump wer dich irretder edel krieg dich vor wirret

Twere benymbt was von himel her abe kumet

24


Tewr nīpt waz vo himel hab kimptTewre zu dem orteny den halz ane forchte

Schil zu den obnist daz du in wilt bedeknde schaitler mit seynn korndeinß antlitz ist geforn

der schrikstu gn kē fechtne me gelen Ez wert vn schlechtjn des vor nach vn diese zwey dīgSint diser kunst ein vrsprung

in des vor vn nach an hutedein krig sey nitgach wer d krige remet obnvnte wirt er beschemet

hor wj de schlecht istfecht nit link wn du recht pistfailer zwifachn den alltn snitmitte machefeiler v firetvon vnte nach wunsche rurt

zweifachz furbazdrit in hut nit pis laßwa ez glitzt obenso drit ab dz ger ich lobnwe auff dich sticht seyne seinn ort mit twer driff vn prich

wiltu die rechtn4 ploz kunstlich prechnoben duplirvn recht mutire

[4 sint d schnit 2 obn 2 vndficht mit gantz leibe gerstu stet]

4 ploz remeso schlechstu gewißlas den ort hangn

Twere czu dem ortenym dē hals ane fortte

Schil in dem obn° ißdaz du wylt be dobernDer sceyteler myt swey keredeme ātlitze ist gar gewere

Erschrigkestu gern kain fechtnSalt nym° ge lerneIn deß vor un nach die swei dingsind aller dage on erspring

In des vor by nachan hörte dem krige sy nichtmach weß der krieg romet obenunden werd er beschemet

hore waz da secht ystficht nicht lingkz ab du recht bistzcwifach den alden snit midde mach.ffellir wer de sintvon under nach wonche rurt

Czwifach furbaßdrid dyn hnd und biß nicht laßkome iß glichtzet obeneso stradet abe daz ger ich lobewer uf dich stichtsine ort mitt were trift und bricht

wiltu dich rechenvier bloße konstlichen brechenOben dupliredar ūden recht mutire

vir bloße wißeSo slestu ge wissellaß den ort hangenBe griff den knauf wiltu midde Rangen

vier sind dar snidde Czwene

25


greif dn knauf wiltu rangn

[vor kerer twingz durch lauff werff auch mit ringz]

4 leger allē ny vn fleuch die gemē

unde czwene oben middē

Although it’s been noted that Folz is also a fragment,

and how it is significantly incomplete, it is easy to

observe how what Folz has recorded may well be part of a

separate family of texts within the Liechtenauer corpus.

Both Beringois and Folz use the same ordering, and

although they do not use precisely the same syntax in

places (leading to the logical conclusion that Folz

certainly did not copy from Beringois) the ordering is

very similar, with entire stanzas made up of the same

couplets. In some places, indeed, the ordering of stanzas

is not precisely the same, and some re-ordering has been

performed in the example above31, but this ordering is

very minor, since we are interested in the content, and

its similarities in ordering of couplets. Both share the

same content, and what one lacks in comparison to the

larger corpus, often the other does too.

We have already mentioned how both recordings use the

curious term “von himmel” (currently the only known

31 123vb in Beringois is presented in Folz 147v, whilst 123va is presented in 148r, soa set of Stanzas in presented last in Beringois are presented first in Folz. I haveplaced them side-by-side here for closer comparison.

26


examples of the term), in their discussion of the Twere

hauw (a couplet usually [i.e. elsewhere in the corpus]

using the term ‘von tag’). The fragmentary nature of the

Folz recording meant that it may easily have been

excluded from study by scholars as an outlier, yet given

that this strange order has been corroborated by that

attributed to Beringois, we may have reason to believe

that the relationship between the mainstream account of

the verse is much closer than first considered. Von

Danzig, Lew, Speyer, Ringeck, Endter et al may well have

copied their accounts of the verse directly from a single

source (since the Glosse evidence paraphrasing and word-

for-word correlations), but Folz and Beringois have a

similar, shorter but observably related set of verses –

perhaps recording the oral tradition rather than a

particular written account?

Significantly perhaps, neither Folz nor Beringois

identify the recital as being particularly related to the

Long Sword, a fact that seems to be actively attributed

to Liechtenauer’s account. In fact, Beringois presents

the verse as a ‘Mode of Combat’, rather than a system

belonging to any particular weapon. This may lead to

speculation that Liechtenauer’s zettel was an attempt to

apply older verses to the fashionable weapon of the

period, and hence the compilation was attributed to him.

This may not only support the proposed centrality of the

Long Sword by modern scholars, but also add credence to

27


the comment made by the commentator of the HS.3227a

(13v), that

“…there is but one Art of the Sword and that may

have been found and discovered hundreds of years

ago. That is the foundation and nucleus of all Arts

of Fighting - and it is from it that Master

Liechtenauer completely progressed it and skilfully

made it his own - not that he had founded and

discovered it himself, as is written before, rather

he searched for it by travelling through many lands

as he wanted to experience and wanted to know this

Art…”

This scribe may well have been responding to the

attribution of Liechtenauer as composer of the verse,

which we find in the introduction to some of the

patronised accounts. In which case, and in light of Von

Gunterrodt’s earlier evidence of correlative Latin verse,

it seems plausible that Liechtenauer may have compiled a

much older verse and applied it to the Long Sword. An

older verse which we may be observing here, in Beringois’

modus dimicandi.

And so we have reason to wonder: what were the sources

for Folz’ research into fencing? And do Beringois’ and

Folz’ accounts of the zettel potentially form part of a

28


Kloster (Monastic) tradition quite separate from the

orthodox ‘Noble-patronage’ tradition apparent elsewhere?

CONCLUSION

The discovery of Beringois has prompted us towards many

more questions than perhaps it has availed answers. This

result is perhaps to have been expected given the current

position of research on the topic, with so many questions

surrounding the verse still unanswered.

With such a close comparison between an Academic Master’s

account (at a highly significant centre for German

Scholasticism), and a Master of Poetry, we may have reason

to reassess Folz not as an outlier, but perhaps as a rare

record of a sub-group Liechtenauerian tradition.

Beringois also reinforces the known relationship between

the verse and the Monastery, which may prove to be

significant given that the verse is known to have been

repeatedly exposed to such academic institutions. Its

further relationship as a legitimate, structured and even

as a Piece potentially based upon a Scholastic basis

should certainly provide scholars with another avenue for

research, a research direction which may at some point be

capable of explaining the deep tripartite relationship

over the course of many centuries between the Noble

29


Houses of the Holy Roman Empire (principally Wittelsbach),

the Monastery and the Liechtenauer Fight-lore.

30


Bibliography:

Anon. (1319); Add. MS. 10,925 (British Library). Missale monasticum Sancti Petri in Erfordia.(http://www.bl.uk/catalogues/bookbindings/Results.aspx?SearchType=AlphabeticSearch&ListType=Bookbinder&Value=4288. )

Anon. (1319); Add. MS. 24,979 (British Library). Tract aim de iure canonico. xiv cent. (http://www.manuscripta-mediaevalia.de/hs/projekt-Weimar-pdfs/Q-51B.pdf)

Arnold, Theodor (1778); Vollstandiges Deutsch-Englishes Worterbuch, ehemals mit vielem Fleißezusammen getragen von Theodor Arnold und jetzt aufs neue verbessert und vermehrt von Anton Ernst Klausing, Leipzig und Zullichau, auf Kosten Waysenhaus- und Frommannischen Buchhandlung.

Baldzuhn, Michael (2006); Bescheidenheit: deutsche Literatur des Mittelalters in Eisenach und Erfurt : Katalog zur Ausstellung der Universitäts- und Forschungsbibliothek Erfurt/Gotha in der Universitätsbibliothek Erfurt vom 22. August bis 13. Oktober 2006, Forschungsbibliothek Gotha.

Benecke, G.F; Müller, W; Zarncke, F (1861); Mittelhochdeutsches Wörterbuch: T-Z, Hirzel, Foreign Language Study.

Cohn, Max Conrat (1884); Die Epitome exactis regibus mit Anhangen und einer Einleitung: Studien zur Geschichte des romischen Rechts im Mittelalter, (http://archive.org/details/dieepitomeexact00cohngoog)

Galvez, M (2012); Songbook: How Lyrics Became Poetry in Medieval Europe, University of Chicago Press.

Grimm, J (1843); Grammatik der hochdeutschen sprache unserer zeit, bei Constanz.

Hils, Hans-Peter (1985); Meister Johann Liechtenauers Kunst des langen Schwertes.

Holder-Egger (1899); Monumenta erphesfurtensia saec. XII. XIII. XIV. (http://archive.org/details/monumentaerphes00holdgoog.)

Klein-Ilbeck, Bettina; Tönnies, Bernhard (2009); Die mittelalterlichen lateinischen Handschriften der Signaturreihen außerhalb der Electoralis-Gruppe. Otto Harrassowitz Verlag.

Klein-Ilbeck, Bettina;Tönnies, Bernhard (2009); Die Handschriften der Thüringer Universitäts- und Landesbibliothek Jena, Volume 2, Otto Harrassowitz Verlag.

Lexer, Mathias (1878); Mittelhochdeutsches Handwörterbuch, Volume 3, Hirzel

Massmann (1844), Serapeum, (http://archive.org/stream/serapeum13naumgoog#page/n60/mode/2up)

Paraschkewow , B (2004); Wörter und Namen gleicher Herkunft und Struktur: Lexikon etymologischer Dubletten im Deutschen, Walter de Gruyter.

Reichl, K (Ed.) (2011); Medieval Oral Literature. Walter de Gruyter.

Wierschin, Martin (1965); Meister Johann Liechtenauers Kunst des Fechtens.

31

http://archive.org/stream/serapeum13naumgoog#page/n60/mode/2up

http://archive.org/details/monumentaerphes00holdgoog

http://archive.org/details/dieepitomeexact00cohngoog






Web resources:

www.wiktenauer.com

www.hammaborg.de

http://paleo.eskirmology.co.uk

32

http://paleo.eskirmology.co.uk/

http://www.hammaborg.de/

http://www.wiktenauer.com/

2012 - Fight-lore of Magister H. Beringois / Beringer (Transcription & Translation, 1416)

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Transcript of 2012 - Fight-lore of Magister H. Beringois / Beringer (Transcription & Translation, 1416)