CHAP. XXIII.

Of the Parade of the Hand.

There are, in Fencing, three Parades with the Left-hand: The first, like the Opposition that is from the Top to the Bottom; the second, with the Palm of the Hand without, towards the Right Shoulder, and the third, from the Bottom to the Top, with the Outside of the Hand: Of these three Parades, the first is the easiest, the most used, and the least dangerous: They are condemned by able Men, as weakening those of the Sword; wherefore it is wrong in a Master to shew them to a Scholar, before he has practised those of the Blade a good while, which being longer, can return to all feints, which the Left-hand cannot, it being impossible to parry with it except you be near, which is very dangerous, as well by reason of the Difficulty of meeting properly with the Sword, as of the Facility of deceiving the Hand, which in this Case has not Time to come to the Parade, because of it's small Distance; and besides the Facility of deceiving it, you need only push at the Arm, Sword in Hand, in order to make it useless.

Of the Opposition of the Hand.

Many People make no Distinction between the Parade and Opposition of the Hand, tho' there is a very great Difference, the Parade being made only against the Adversary's Thrust, and the Opposition to prevent a following Thrust after having parryed with the Sword, which is very necessary in most Thrusts, especially in the Risposts which may be made to your Thrust in Seconde.

Besides the Opposition of the Hand, after having parryed with the Sword, you may oppose with it, taking the Time, that is to say, when the Enemy pushes from above to below, as the motion of his sword is greater than your's, having only a strait line to push Quarte on, whereas his from above to below, is crooked, so that pushing upon his time, he cannot avoid the thrust, and you may easily oppose his with the Left-hand, which is very different from the parade with the hand, to which you do not push 'till after you have parryed.



CHAP. XXIV.

Of the beat of the Foot, in closing the measure, or in the same place.

Though it may seem to many people, that the beat of the Foot, in gaining measure, making appels, or alurements, engagements, or other Thrusts, is rather ornamental than necessary; nevertheless, there is nothing puts the Foot in a better condition to follow the swiftness of the Wrist, in most of the actions of the Sword; nor can any thing contribute more to the equal situation, and to the retention of the Body, qualities, which keeping you covered from the time of your combatant, procures you the means, not only of taking advantage of his, but also of possessing firmness, freedom, justness and swiftness. You are to observe two sorts of beating, the one with the Foot firm in the same place, the other gaining measure; the Beat with the Foot firm, is done in two ways, the one in appels, or alurements on the Blade, and the other in engagements or Feints. That upon the allurement on the Blade, may be made by a single beat of the Foot, but those who are pretty well advanced, make two without lifting the Foot but once, the first with the Point, and the other with the whole Foot: that on engagements or single Feints, shou'd have but one beat, the thrust being to be made on the second motion. The beat of the Foot in marching or advancing, is also divided into two sorts, the one in Engagements or single Feints, and the other in Engagements and Feints following, or in double Feints; the manner of engaging must be with a single beat gaining measure, and that of engaging with a double Feint, must be done with a double beat, in order to agree with the motion of the Wrist; and as in all, including the lunge, there must be three beats; you must, on the First Time or Feint, beat with the whole Foot in the same Place, at the second Motion of the Wrist beat again with the foot getting Measure, and at the third Motion push.

You must observe, that between the first and second Motion, there is no Interval, but between the second and third there is, in order to see where the Enemy gives Light: This Interval must be shorter or longer according as your Disposition or Practice is more or less.



CHAP. XXV.

Of the Good Effects of a nice Discernment of the Eye.

In Fencing, there is the Foreseen, and the Unforeseen; the Foreseen is the Effect of the Understanding and of the Will, and the Unforeseen is the Effect of the Discernment of the Eye, and of Custom; which being upheld by this Quality, has no sooner discerned an Action or Opening of the Enemy, than all the Parts which are to act, display themselves to oppose or attack him, as if they depended on the Eye. To be convinced of this Truth, you may reflect on READING, wherein, as soon as the Eye has discerned the Words, the pronouncing them follows as quick as in a studied Discourse; the Eye and Tongue being so disposed by Custom, as to do it without immediately reflecting. Indeed before they cou'd arrive to this, the Understanding and the Will were necessary, which having been united for a certain Time, have communicated such a Habit to these Parts, as to make them act as it were of themselves.

In order to acquire this Quality in Fencing, it is necessary that the Master, in his Lessons, shou'd shew what Opportunities are to be favourably laid hold of, two opposite Actions at one and the same Time, That whilst he is uncovering some Part of his Body, he cannot, at the same Instant, parry, because by the Parade, it must be covered; so that by making them make their Thrusts, and other Motions, by the Discernment of the Eye, they find themselves by Practice ready to oppose all the Motions of the Antagonist without the Assistance of the Will. This Method is indeed a little more tedious in the Beginning, but it afterwards becomes shorter and more certain.

If you have not had Practice enough to make the Discernment of the Eye thus habitual, you must observe what Motions your Action causes in the Adversary, by making a Half, or Home-thrust, in order to discover whether the Enemy has recourse to the Parade, or to the Time: If he goes to parry, you must observe his Manner, in order to make a Feint resembling the same Thrust, and to push at the Part where you observed him to give the Light; and if he goes to the Time, you also make a Feint, preparing yourself for the parade and Rispost, or to take a Time contrary to his.



CHAP. XXVI.

Of Time.

If we were to follow the exact Term of Time, every Thing that is done in Fencing might be called so; for you shou'd never thrust but when you have a favourable Opportunity of hitting, nor parry, but at the Time that favours you to oppose the Enemy's Sword, not make an Engagement, nor a Feint, but to take the Time upon the Motion that your Action occasions in the Adversary.

Time is the Duration of any Motion: It is called Time because it is the most favourable Opportunity of pushing, the Enemy being unable during one Action to do a contrary one.

It is divided into several Manners and Terms: The first is called the Time, the second, taking his Time, the third, Time to Time, the fourth, the same Time, and the fifth, false Time.

1. Taking the Time, is making your Thrust by a judicious Discernment on the Motion of the Enemy, taking him by a contrary one: You are to know that every Motion, of whatever Part it be, is called Time; for which Reason, I shall say nothing of Feints, Engagements, and Disengagements, upon which it may be taken; and that in three Manners, viz. strait, lowering the Body, or volting it, which you must know how to apply. In a strait Thrust the Time shou'd be taken by lowering and volting the Body, because the Thrust coming strait, if you were to push the same Way, you would, by supporting the Wrist, make a Contrast; and by pushing crooked, you would make a Coup Fourres, or an interchanged Thrust; but if the Thrust be in Two Times, or Motions, you may push on the first; If it be in three Motions, on the second. As to the volting and lowering the Body, they may be used on all Motions, provided they be abandoned, and that the Enemy does not keep back his Body to draw you on.

2. Taking his Time, is the most subtle Thing in Fencing, depending principally on the Mind: The Manner of taking it proceeds from your Place or Situation, which gives you an opportunity of knowing the fort and the feeble of the enemy, so that feeling his blade with your's, you may by a judicious custom, push at a proper instant, according as you find the weakness of his sword; and though it may seem that the enemy, in the same guard, and at the same distance, can as easily parry; that does not happen because of his different design to push, disengage, or make a feint, by reason of the several operations of the mind which follow the will.

3. The Time to Time, or the Counter to Time, is by several people, called Counter-time: this cannot in effect alter this necessary part of the art; it being but an impropriety in terms; when they say that making a motion to bring the Enemy on, and when he is going to make a Thrust, the making a Counter; this is by consequence a Counter Time, like a Counter-disengagement, without observing that a Counter-time is nothing but an ill timed Motion, which should upon all occasions be avoided: and if that argument were to take place, it might be said that there is no such thing in fencing as taking the Time, because it is to be done only by taking a Time contrary to that which is intended to be taken of you, which according to their Argument would be a Counter-time; whereas the Term Time to Time, or counter to Time, sufficiently shews, that it requires three Motions; since the taking the Time requires two, and the taking it at the Time that he takes it, must require a third. Of these three Motions you are to make two: The first, in order to get one from the Enemy, that you may have an Advantage by your second, which is the third Time; so that when he thinks to take the Time upon you, you take it upon him, which, far from being a Counter-time, is a Time to his, or Counter to his Time.

4. The same Time, depends on three Things: First, that both having a Design to push, you both push by chance at once, without expecting it from each other: Secondly: That full of the Design to take the Time, and not knowing it, you push upon the Enemy's Thrust, without foreseeing how to avoid it; and thirdly, when an Inferior or desperate Man, unable to defend himself, had rather run on your Thrust in endeavouring to hit you, than strive in vain to avoid it. These are not only the Occasions of the same Time, but also of the Coups Fourres.

It is to be observed, that Time, and the same Time, differ only in their Figure, and not in their Occasion, as Monsieur De la Touche says, for to take the Time upon a Thrust, you must go off upon the Lunge, as if it were on the same Time, except that the Figure of the Body shuns the Thrust, which in that of the same Time it does not do.

5. False Time, is a Motion made by the Enemy to draw you on, in order to take a Time upon your's; therefore he that would take the Time, shou'd distinguish whether the Motion made, is to disorder him, and take the Advantage of his Parade, or to make him thrust, and take the Advantage of his Lunge; In Case of the first, it would be a Fault not to push; and in Case of the other, it would be amiss to push. Some Masters call the false Time, Half Time, which is wrong, every Motion being a Time, and as it is impossible to make a Half Motion, so 'tis impossible to make a Half Time.

The Difference of Time between the dexterous and awkard is, that the dexterous present and take the Time, and the others, give and lose it.



CHAP. XXVII.

Of Swiftness.

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 that Precipitation 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.



CHAP. XXVIII.

Of Measure.

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 Enemy to 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 raising or 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 often Quart and Tierce with 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 prescribe Lessons to their Scholars, by which, instead of gaining their good Opinion, I might incur the Accusation of being more busy than knowing.



CHAP. XXIX.

Of the Necessity of some Qualities in a Master.

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 thrust when 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 very good 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.



CHAP. XXX.

Rules for pushing and parrying at the Wall, and for making an Assault.

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 his Plastron: 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 in Quart, not only according to the Rule, but first, adjusting and 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 in Quart, 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 push Quart, 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 in Quart, you may disengage and push Tierce, and when the Thrust is pushed and parryed, you may recover and push Seconde under.

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; others put 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 after you 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 things are 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's fort and feeble, 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 serve in 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.

Don't put yourself in Guard within the Reach of the Enemy.

Make no wry Faces, or Motions that are disagreeable to the Sight.

Be not affected, negligent, nor stiff.

Don't flatter yourself in your Lessons, and still less in Assaults.

Be not angry at receiving a Thrust, but take care to avoid it.

Be not vain at the Thrusts you give, nor shew Contempt when you receive them.

Do not endeavour to give many Thrusts, running the Risque of receiving one.

Don't think yourself expert, but that you may become so.

When you present the Foils, give the Choice without pressing.

If you are much inferiour, make no long Assaults.

Do nothing that's useless, every Action shou'd tend to your Advantage.

Lessons and Assaults are only valuable when the Application and Genius make them so.

Too good an Opinion spoils many People, and too bad a one still more.

A natural Disposition and Practice are necessary in Lessons, but in Assaults there must be a Genius besides.

The Goodness of Lessons and of Assaults does not consist so much in the Length as in the Manner of them.

When you have to do with one that's bold and forward, it is necessary to seem apprehensive in order to get a favourable Opportunity.

If you act against one that's fearful, attack him briskly to put him in Disorder.

Before you applaud a Thrust given, examine if Chance had no Hand in it.

Thrusts of Experience, and those of Chance are different, the first come often, the others seldom or never happen, you may depend on one, but not on the other.

In Battle let Valour and Prudence go together, the Lyon's Courage with the Fox's Craft.

To be in Possession of what you know, you must be in Possession of yourself.

Undertake nothing but what your Strength and the Capacity of the Enemy will admit of in the Execution.

The Beauty of an Assault appears in the Execution of the Design.

Make no Thrust without considering the Advantage and the Danger of it.

If the Eye and Wrist precede the Body, the Execution will be good.

Be always cautious, Time lost cannot be regained.

If you can hit without a Feint, make none, two Motions are more dangerous than one.

To know what you risque, you must know what you are worth.

If you would do well, acquire the agreeable and useful.

Twenty good Qualities will not make you perfect, and one bad one will hinder your being so.

Judge of a Thrust, rather by Reason than by it's Success; the one may fail, but the other cannot.

To parry well is much, but it is nothing when you can do more.

Let your Guard, and your Play be always directly opposite to the Enemy.

Practice is either a Good or an Evil; all consists in the Choice of it.

When you think yourself skilful and dexterous, 'tis then you are not so.

'Tis not enough that your Parts agree, they must also answer the Enemy's Motions.

The knowing a Good without practising it, turns to an Evil.

Two skilful Men acting together, fight more with their Heads than with their Hands.

If you are superiour to your Enemy, press him close, and if you are inferiour, break Measure to keep him moving.

Endeavour both to discover the Enemy's Design, and to conceal your own.

When the Eye and the Hand agree in the same instant, you are perfectly right.

Draw not your Sword, but to serve the King, preserve your Honour, or defend your Life.



CHAP. XXXI.

Against several erroneous Opinions.

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 their Bodies 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: Those who 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 and Resolution 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 when his 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 in France, there is as great a Difference between their Dexterity and that of the French, as between their Masters and 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 described in 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.

FINIS.



Thrusts of Emulation for Prizes, Wagers &c.

All Thrusts from the Neckband to the Wastband are counted good.

Coup Fourres or 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 had not 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.



FOOTNOTES:

[Footnote 1: The Iron at the End of the Blade that runs into the Handle.]

[Footnote 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.]

[Footnote 3: See the 8th. Plate.]

[Footnote 4: See the 12th Plate.]

[Footnote 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.]

THE END