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Difference between revisions of "Hans Talhoffer"

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== Temp ==
 
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| <p>[1] '''Conclusion of hewing:'''<ref>Preceded by a version of the Recital.</ref></p>
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| <p>[1] '''Conclusion of the strike'''<ref>Preceded by a version of the Recital.</ref></p>
  
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<p>Would that your fighting be lucky –<br/>Then be lively, withhold not long the play.<br/>The dandy laugh at that<br/>While the earnest make –<br/>They trust in the sword.<br/>As the Talhoffer does teach:<br/>In the sword you shall have trust and belief,<br/>So that blood runs not over the eyes, etc.</p>
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<p>If you want to be happy in your fighting<br/>Be lively, do not maintain<ref>''Verhalten'' has multiple meanings, including “to lurk”, “wait for”, and “to hold fast to, maintain something”.</ref> the plays for long,<br/>In addition, laugh in a pretty way<br/>And be serious [about serious things]<br/>The trust in the sword,<br/>Which Talhoffer teaches<br/>You should neither trust nor believe anyone in the sword<br/>So that your blood does not run over your eyes.</p>
 
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| <p>[2] Thus here is the key to Rightful Art, according to all the masters, the sundry hands of converging ways; which is also consigned to memory; and which is the right grounding:</p>
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| <p>[2] Item: The palace of the correct art, according to which it is also easy to understand, as the masters divided it from nearby paths, because this is the cor-rect foundation.</p>
 
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| <p>[3] Thus firstly, when you will fight in earnest with someone, then look out for how you and he agree what hour thereafter; thus by all means you act according to pressing need; and keep that to yourself and tell nobody what you have in mind or would do, since the World is so false. And by all means, the gauntlets serve to your vantage; sword and gambeson and leggings and whatever you will that is customary; yet mark how you and he agree upon that – and so then abide by it. Even if the sword has no other right, then it has that which is one’s own and free will. Thus when you come within the barriers and will begin / attack, then let any foe say and do what he will; and cower not within yourself; and have the earnest in mind; and whatever he says unto you, do not react to it; and fight earnestly for yourself thusly; and let him have no rest and become no threat; and follow the art, thus fear not his strikes; and would he draw you into meetings of the blades, then counterstrike merrily.</p>
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| <p>[3] Item: Regarding the first. Whenever you seriously want to fight with someone, then observe how you arrange [a meeting] with him and at which hour. Afterward, equip yourself with everything according to need, and do this yourself in secret. And tell no one what you have in mind, or would want to do, because the world is the false. And equip your gloves<ref>Or “gauntlets”</ref> according to your advantage with everything, sword and gambeson, hose, and whatever you then want to use. And consider, however, how you arrange [a meeting] with him, as it will remain thereby, because the sword has no rights otherwise, except that it is its own free will.</p>
 
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| <p>[4] Thereupon speaks Hans Talhoffer: The good man must speak up for the truth – even when it seems obvious and happens often, etc.</p>
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| <p>Item: when you enter into the barriers<ref>''Schranken/Schränken'' means to close off a space by blocking entry and/or exit. Lexer lists one possibility as spe-cifically relating to tournaments [''turnieren''].</ref> [at the field of combat] and want to begin, then let everyone say and do whatever he would want. And do not look behind you, and remain earnest in mind, and whatever he says to you, do not engage with it. And fight seriously there for yourself, and allow him no rest, and trust and follow the art. Do not fear his blows, and if he seriously wants to approach you, then pull the strikes from him so that any strike joyfully gainsays that </p>
 
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| <p>[4] Hans Talhoffer, the good man, he must affirm the truth of that, because it has also happened to him likewise frequently and often.</p>
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| <p>[1] {{red|b=1|Here finds one written of judicial combat}}</p>
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| <p>[1] {{red|b=1|Here one finds writing about fights.}}</p>
  
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<p>Thus what now be decreed as forbidden of all combatants. So by and by, it has become the custom of kaisers and kings, princes and lords, to whom one likens himself and emulates, that one is obliged to fight, especially regarding several causes and articles which are written down hereafter.</p>
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<p>Item: Even though it now is the case, that the decre-tals forbid fights, yet the custom established [in the past] by emperors and kings, princes and lords, [was] to grant and allow fights, and additionally to offer the same protection, and, as is subsequently written here, particularly about several topics and subjects.
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</p>
 
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| <p>[2] {{red|Yet firstly this – Nobody is happy when one of his comrades cuts him up with loud words. He who would have at dueling with such a comrade, indeed he is within his rights and may well-fight him if he would. Thus dueling is wantonness.}}</p>
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| <p>[2] {{red|Item: Regarding the first point: that no one likes to have his honor loudly cut short with words by some-one who is his associate. He would rather fight with him, even though he could justifiably walk away from him if he wanted, and therefore fighting is [an act of] free will<ref>''Muotwille'' is the drive to carry something out, which can equally have positive or negative roots, justifications, outcomes. According to Lever and Grimm, in the case of legal writing only, ''mutwille'' is represented as “the opposite of that which is demanded by law”.</ref> [that is legally unjustified].}}</p>
 
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| <p>[3] {{red|b=1|Now those aforesaid causes and articles are seven, wherefor a man has duty to fight:}}</p>
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| <p>[3] {{red|b=1|Item: There are seven topics and subjects for which one is still obligated to fight.}}</p>
  
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* {{red|Thus the first is murder. }}
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* {{red|Item: the first is murder.}}<ref>''Mort'' = murder = premeditated killing in secret in ENHG, as listed in Grimm. However, there is also influence from the French ''morte'', which simply means to kill (without the association with murder).</ref>
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* {{red|The second is treason. }}
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* {{red|The second is betrayal.}}<ref>Or “treachery”.</ref>
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* {{red|The third is heresy. }}
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* {{red|The third is heresy.}}
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* {{red|The fourth is becoming an urger of disloyalty to one’s lord. }}
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* {{red|The fourth, whoever becomes faithful to his lord.}}
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* {{red|The fifth is betrayal in strife or otherwise. }}
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* {{red|The fifth, embracing strife or the like.}}
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* {{red|The sixth is falsehood. }}
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* {{red|The sixth, false representations.}}
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* {{red|The seventh is using either a maiden or lady.}}
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* {{red|The seventh, whoever treats a virgin or woman violently.}}
 
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| <p>[4] That is why one man challenges another to duel. Such a man shall come before court and shall lay down his case through his own advocacy. Therefor he who accuses shall name the man by baptized name and surname. At the appointed hour it is right that he who calls for the tribunal also complains to three tribunes after the accused comes – unless either one comes not and answers for himself. Yet nobody of one’s ilk may do so, for truly one may answer better for himself. Then the accuser proves his need be just and right. So shall the man under accusation, as much as his accuser, comprehend and likewise this helps the land. Only after all the testimony is done shall verdict be rendered.</p>
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| <p>[4] Item: If one man formally challenges the other to single combat,<ref>''Kämplich ansprechen'' = ''die förmliche Herausforderung zum Zweikampfe'' according to Lexer, which includes the “''provocatio ad certamen''” (challenge to combat) according to Grimm. This is not mere insult. This is a formal declaration.</ref> he should come before the court and should submit his cause through his legal representative, as to why he then brings a suit against him, and should name the man with Christian<Ref>Lit. “baptismal”.</ref> name and surname. Then it is correct, that he [the accuser] summons him [the accused] before the court and accuses him three times at three courts<ref>This is not three different locations, but three successive meetings of the same court.</ref> in succession. If he does not come and no one responds on his behalf, then he himself can no longer respond from that point onward, unless he proves legitimate necessity, according to the law. Then one should announce the judgment about him, to the same extent that the legal summons has been expressed in words<ref>Or “writing”.</ref> within the country. Depending on where and when the accusation was submitted, the judgment should also be carried out there.</p>
 
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| <p>[5] Thus he who was challenged, he comes singularly before the three tribunes to respond and gainsay. Therefor the man who was challenged, he speaks thus that he be blameless and he repeats that the accusations be not true and thereover he would honour with struggle upon that knowledge, as then be right for and required by the land wherein this be and so thereupon is dealt his training-time. So he is dealt six weeks and four days from this tribunal for his training time. Thereupon is also dealt that the men shall struggle as is customary and right in the land.</p>
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| <p>[5] Item: Whoever has been formally challenged to single combat at the three courts, and comes at any time to respond, and disavows that about which the [other] one has challenged him, and he states “he is thus innocent of that”, and the [accuser] says to him, “that is not true”, and he wants to assert that again with combat and prove that on himself, according to the law in the country in which this occurs, and demands, in addition to the judgment, his training time.<ref>''Lehrtage'' is a specific period of time prior to a single combat. Grimm: LEHRTAGE, ''m. plur. lehrzeit, lernzeit: (man soll)'' jhm sein lehrtag zum kampf zugeben, ... nemlich sechs wochen und drei tag. ''kolbenrecht bei'' Schottel 1238.</ref> Then he is granted six weeks as his training time, and four days are also granted to him by the court, on which days they are to fight as is the custom and law in the country.</p>
 
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| <p>[6] Thus the two men pledge willingly to go before court and struggle against each other – each also with about six weeks of trainingtime in peace, during which either or both are banished if someone breaks peace – thus not until when it is agreed upon as right by the judge.</p>
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| <p>[6] Item: If two men randomly promise to fight against one another before the court, then one also gives them six weeks of training time and both are com-manded to keep the peace, and whichever among them breaks the peace, he is condemned without the combat, as is correct.</p>
 
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| <p>[7] {{red|b=1|How one may lawfully meet the other.}}</p>
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| <p>[7] {{red|b=1|How one can legally withdraw from [fighting with] the other.}}</p>
  
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<p>Thus is one man challenged to fight by another man. The man said to be not as good by the other – he may with right meet that other, if he will. Or if a man would be said or become spurious, then he may instead disregard the duel. Thus indeed the noble challenge the craven to dueling – so may the craven not well disregard that.</p>
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<p>Item: If a man is formally challenged to single combat by one, who is not as good as he [the challenged] is, he can legally withdraw from [fighting with] him if he wants, or if one man were said to be legally de-prived of rights,<ref>I.e. has been called/labeled illegitimate, unauthentic, has lost legal rights derived from legal birth or marriage.</ref> or has become legally deprived of rights, one may also withdraw from the fight with him.
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</p>
 
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| <p>[8] {{red|b=1|Thus why indeed two men may not combat one another; though whichever among them, of the two, may well want to meet the other:}}</p>
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| <p>[8] Item: However, if the nobler formally challenges the lesser to single combat, then the lesser cannot withdraw.</p>
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| <p>[9] {{red|b=1|Item: How it is possible that two men may not fight with one another, and whichever one of the two wants to, can withdraw from [fighting with] the other.}}</p>
  
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<p>Thus these two men are intent ''to duel'' – except they who are within five places of kinship, they may not rectify with one another by dueling; which seven men must swear, who may be of either the paternal or maternal half ''of either man’s family''.</p>
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<p>Item: If two men are related to one another up to the fifth degree of kinship or closer, they may not legally fight with one another. and seven men must swear to this who are blood relatives on the fathers’ and mothers’ sides.</p>
 
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| <p>[9] {{red|b=1|Thus how one or the other may disregard the duel, if he has such a handicap as written and stated here:}}</p>
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| <p>[10] {{red|b=1|Item: How it is possible that one can be relieved from combat with another with appropriate conduct such as is described here.}}</p>
  
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<p>Thus if a lame man, or one who has bad eyes, becomes challenged to duel. ''Yet if'' he may well-manage somehow to meet the sound one, it be then the wise decree to make this person on par with ''the other''; and that wise decree must be done upon their oath; ''such that'' just as well the lamed or poorly sighted man thus may well win instead of the ''other'' one in any duel of theirs.</p>
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<p>Item: If a lame man, or one, who has bad eyes, and is formally challenged to single combat, he can naturally acquire aid for himself with that, and withdraw from the healthy one. Unless wise people make this equal according to the persons, and wise people must do this according to their oath, and thus make them equal. It can also be [the case that] the lame man or the one with the bad eyes wants another to prevail in their place, who would fight for that one.</p>
 
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| <p>[10] When thus the six weeks are past and the last day is come, then the judge has summoned them, whereupon shall be combat. So shall they both come before the judge with such training and in such respect as the customs and law teach in the land wherein the duel shall be; or accordingly as they have ''otherwise'' willingly agreed and so forth.</p>
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| <p>[11] Item: When the six weeks are thus up and the last day has arrived, on which the judge has decided that they should fight, then the two should come before the judge with such a display of honor<ref>''Ertzögen'': possibilities from Lexer: 1) could be the participial form from ''erziehen'' [Lexer] drawing a sword specifically upward, or raising/training humans and animals. 2) erzöugen = to show/demonstrate. 3) er zöugen = eh-re zeigen to display honor. Possibilities from Grimm: 4) erziehen = to raise a sword, to swing a sword or axe, to educate, bring up, train up, to lift up.</ref> and in such a spirit  as custom and law teaches in the country in which they are to fight, or according to which they have confirmed through free will with one another.</p>
 
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| <p>[11] Thus so there, the complainant shall swear that he therefor has cause ''for fighting the other''; and that he has deemed the other man guilty. And then shall ''the judge'' assign a ring and “grit-wardens” and verdict; and counsel wise decrees according to the customs of the land; whereupon the day in the ring arrives ''for'' the verdict. One erring man vanquished as honour demands; which he shall take as proof and as rightful / lawful.</p>
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| <p>[12] Thus so there, the complainant shall swear that he therefor has cause ''for fighting the other''; and that he has deemed the other man guilty. And then shall ''the judge'' assign a ring and “grit-wardens” and verdict; and counsel wise decrees according to the customs of the land; whereupon the day in the ring arrives ''for'' the verdict. One erring man vanquished as honour demands; which he shall take as proof and as rightful / lawful.</p>
 
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| <p>[12] {{red|b=1|Here is stated how one shall hold oneself when the combatants are come into the ring upon the ''appointed'' hour, at which time one thus shall duel ''the other'' adversarily:}}</p>
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| <p>[13] {{red|b=1|Here is stated how one shall hold oneself when the combatants are come into the ring upon the ''appointed'' hour, at which time one thus shall duel ''the other'' adversarily:}}</p>
  
 
<p>{{red|W}}hen the combatants are thus come into the ring, then the judge of that hour shall stare at all ''there''; and advise that hiding is forbidden, by health and wealth; and that he shall not allow one or the other to be aided by someone else; thus shall each both do ''combat exclusively;'' so may the ''judge'' intimidate any rabble.</p>
 
<p>{{red|W}}hen the combatants are thus come into the ring, then the judge of that hour shall stare at all ''there''; and advise that hiding is forbidden, by health and wealth; and that he shall not allow one or the other to be aided by someone else; thus shall each both do ''combat exclusively;'' so may the ''judge'' intimidate any rabble.</p>
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| <p>[13] {{red|b=1|That which is lawful if one of the combatants flees out, or becomes driven out, of the ring:}}</p>
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| <p>[14] {{red|b=1|That which is lawful if one of the combatants flees out, or becomes driven out, of the ring:}}</p>
  
 
<p>Thus whichever ''combatant'' comes out of the ring, before then the duel has its ''deadly'' ending, because he becomes knocked out of ''the ring'' by the other or he flees thereout, or however else he comes thereout; or he admits that the other man’s position regarding the cause for challenge is right – then shall that man be adjudged vanquished, or otherwise slain and killed; ''for another'' man has conquered him.</p>
 
<p>Thus whichever ''combatant'' comes out of the ring, before then the duel has its ''deadly'' ending, because he becomes knocked out of ''the ring'' by the other or he flees thereout, or however else he comes thereout; or he admits that the other man’s position regarding the cause for challenge is right – then shall that man be adjudged vanquished, or otherwise slain and killed; ''for another'' man has conquered him.</p>
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| <p>[14] Then a man shall rectify indeed as is lawful and customary in the land. And thereby they have battled one another.</p>
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| <p>[15] Then a man shall rectify indeed as is lawful and customary in the land. And thereby they have battled one another.</p>
 
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| <p>[15] {{red|b=1|Now mark this bond that ''you'' need to understand:}}<br/><br/></p>
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| <p>[16] {{red|b=1|Now mark this bond that ''you'' need to understand:}}<br/><br/></p>
  
 
<p>Thus firstly you should know well the master who will teach you; that his art be right and protective; and that he be pious / sober; and that he not embezzle you; and that he not shorten / beguile the lore; and that he wits to broaden the arsenal wherewith he will battle. However – should that master not accept ''that'', swearing upon his profits ingratiatingly and his prejudices devotedly and thus shall his ilk become masters because of him – then swear neither to further nor to teach his ''so-called'' art.</p>
 
<p>Thus firstly you should know well the master who will teach you; that his art be right and protective; and that he be pious / sober; and that he not embezzle you; and that he not shorten / beguile the lore; and that he wits to broaden the arsenal wherewith he will battle. However – should that master not accept ''that'', swearing upon his profits ingratiatingly and his prejudices devotedly and thus shall his ilk become masters because of him – then swear neither to further nor to teach his ''so-called'' art.</p>
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| <p>[16] {{red|b=1|Here heed the master:}}</p>
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| <p>[17] {{red|b=1|Here heed the master:}}</p>
  
 
<p>Thus the master, who ''has'' a student to teach, he shall wit that he recognise well the man whom he will teach; whether he be weak or strong and if he be coxcombraging or gentle-minded; whether he has good breathing / endurance or not; and whether he may work heartily. So when you ''the master'' have well-recognised him as into the lore and what work he is able to do, thereafter you must teach ''the student'' such that it avails him against his foes. Yet the combatant and the master shall guard that they let no man see them nor also the arsenal with which they work. And they both ''shall'' guard ''their doings'' from much of society; and say little of the fighting, so that no notice is made thereof.</p>
 
<p>Thus the master, who ''has'' a student to teach, he shall wit that he recognise well the man whom he will teach; whether he be weak or strong and if he be coxcombraging or gentle-minded; whether he has good breathing / endurance or not; and whether he may work heartily. So when you ''the master'' have well-recognised him as into the lore and what work he is able to do, thereafter you must teach ''the student'' such that it avails him against his foes. Yet the combatant and the master shall guard that they let no man see them nor also the arsenal with which they work. And they both ''shall'' guard ''their doings'' from much of society; and say little of the fighting, so that no notice is made thereof.</p>
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| <p>[17] {{red|b=1|About patronage:}}</p>
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| <p>[18] {{red|b=1|About patronage:}}</p>
  
 
<p>How the combatant and the master want to relate: Remit the fee and reciprocate. What be his nature? If he be strong or weak, if yet he be coxcomb-raging or not; and how his top heats up if someone would quarrel or fight. It is also needful to wit by the master who teaches him: That the man strives to set himself aright.</p>
 
<p>How the combatant and the master want to relate: Remit the fee and reciprocate. What be his nature? If he be strong or weak, if yet he be coxcomb-raging or not; and how his top heats up if someone would quarrel or fight. It is also needful to wit by the master who teaches him: That the man strives to set himself aright.</p>
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| <p>[18] {{red|b=1|When now ''the combatant'' is taught and shall go within the barriers:}}</p>
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| <p>[19] {{red|b=1|When now ''the combatant'' is taught and shall go within the barriers:}}</p>
  
 
<p>So firstly, when he shall fight, accordingly shall he hear a priest say mass, in honour of Our Lady ''Mary'' and of Saint George ''patron of knights'', and the priest shall bless him in the name of Saint John of the gospel, with which the combatant agrees. Thereafter the master shall try earnestly to advise ''the combatant one last time''; whereupon ''the combatant'' shall stay; and shall fathom nothing, yet focus upon his foe and earnestly look at him.</p>
 
<p>So firstly, when he shall fight, accordingly shall he hear a priest say mass, in honour of Our Lady ''Mary'' and of Saint George ''patron of knights'', and the priest shall bless him in the name of Saint John of the gospel, with which the combatant agrees. Thereafter the master shall try earnestly to advise ''the combatant one last time''; whereupon ''the combatant'' shall stay; and shall fathom nothing, yet focus upon his foe and earnestly look at him.</p>
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| <p>[19] {{red|b=1|Mark the presentation}} when one thus comes within the barriers:</p>
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| <p>[20] {{red|b=1|Mark the presentation}} when one thus comes within the barriers:</p>
  
 
<p>So shall he make one cross with the right foot and one ''cross'' with the right hand at his breast and shall sign in the name of the Father and Son and the Holy Ghost. The grit-wardens ''bearing staves or spears'' take the men in and present them and they turn round in the Sun. So then shall ''each'' combatant bid ''well'' the ''witnessing'' princes and lords; and they stand around the circle, as each bids God would help him and would give him victory over his foe, as He has truth and right.</p>
 
<p>So shall he make one cross with the right foot and one ''cross'' with the right hand at his breast and shall sign in the name of the Father and Son and the Holy Ghost. The grit-wardens ''bearing staves or spears'' take the men in and present them and they turn round in the Sun. So then shall ''each'' combatant bid ''well'' the ''witnessing'' princes and lords; and they stand around the circle, as each bids God would help him and would give him victory over his foe, as He has truth and right.</p>
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| <p>[20] {{red|b=1|Thereafter shall one sit down in the chair:}}</p>
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| <p>[21] {{red|b=1|Thereafter shall one sit down in the chair:}}</p>
  
 
<p>When he is now seated, so shall someone overspan him with a tent, and his bier ''is'' behind him at the barriers, and his arsenal is well-arrayed and is lawful and ready for ''his'' needs / as required by court.</p>
 
<p>When he is now seated, so shall someone overspan him with a tent, and his bier ''is'' behind him at the barriers, and his arsenal is well-arrayed and is lawful and ready for ''his'' needs / as required by court.</p>
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| <p>[22] {{red|b=1|The grit-wardens or armigers:}}</p>
  
 
<p>The master and grit-wardens should heed the judge, or whomever else then ''as agreed previously''. Dueling is started at the first call – so shall he ''the judge'' call the ''combatants'' to stand up and draw up from the tents; and when he has called for the third time, calling them ''by name'', then he goes thence and commends them unto God.</p>
 
<p>The master and grit-wardens should heed the judge, or whomever else then ''as agreed previously''. Dueling is started at the first call – so shall he ''the judge'' call the ''combatants'' to stand up and draw up from the tents; and when he has called for the third time, calling them ''by name'', then he goes thence and commends them unto God.</p>
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| <p>[22] {{red|b=1|Of the aftermath ''states the'' judge:}}</p>
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<p>Thus the combatant shall ward his body as avails him, within the ring or barriers; and then go out when he overcomes. So states the judge the aftermath at the barriers – that ''the combatant'' has proven ''himself'' ever-so right, if he becomes called ''the winner''.</p>
 
<p>Thus the combatant shall ward his body as avails him, within the ring or barriers; and then go out when he overcomes. So states the judge the aftermath at the barriers – that ''the combatant'' has proven ''himself'' ever-so right, if he becomes called ''the winner''.</p>
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| rowspan="2" | [[File:MS Thott.290.2º 011r.jpg|400x400px|center]]
 
| rowspan="2" | [[File:MS Thott.290.2º 011r.jpg|400x400px|center]]
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| <p>[23] {{red|b=1|He “inscribes” a message within a knotted twine.}}</p>
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| <p>[24] {{red|b=1|He “inscribes” a message within a knotted twine.}}</p>
 
| {{section|Page:MS Thott.290.2º 011r.jpg|1|lbl=11r}}
 
| {{section|Page:MS Thott.290.2º 011r.jpg|1|lbl=11r}}
  
 
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| <p>[24] {{red|b=1|He records the words of the mouth upon paper and those shall become black later.}}</p>
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| <p>[25] {{red|b=1|He records the words of the mouth upon paper and those shall become black later.}}</p>
 
| {{section|Page:MS Thott.290.2º 011r.jpg|2|lbl=-}}
 
| {{section|Page:MS Thott.290.2º 011r.jpg|2|lbl=-}}
  
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== Temp ==
 
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  | title = Württemberg Treatise (1467)
 
  | title = Württemberg Treatise (1467)

Revision as of 04:46, 24 February 2021

Hans Talhoffer
Born ca. 1410-15
Swabia
Died after 1482
Occupation
Patron
Movement Marxbrüder (?)
Genres
Language Early New High German
Archetype(s)
Manuscript(s)
Concordance by Michael Chidester
Translations
Signature Hans Talhoffer Sig.jpg
Talhoffer's heraldry, including the Lion of St. Mark

Hans Talhoffer (Dalhover, Talhouer, Thalhoffer, Talhofer) was a 15th century German fencing master. His martial lineage is unknown, but his writings make it clear that he had some connection to the tradition of Johannes Liechtenauer, the grand master of the German school of fencing. Talhoffer was a well educated man, who took interest in astrology, mathematics, onomastics, and the auctoritas and the ratio. He authored at least five fencing manuals during the course of his career, and appears to have made his living teaching, including training people for trial by combat.

The first historical reference to Talhoffer is in 1433, when he represented Johann Ⅱ von Reisberg, archbishop of Salzburg, before the Vehmic court. Shortly thereafter in 1434, Talhoffer was arrested and questioned by order of Wilhelm von Villenbach (a footman to Albrecht Ⅲ von Wittelsbach, duke of Bavaria) in connection to the trial of a Nuremberg aristocrat named Jacob Auer, accused of murdering of his brother Hans. Talhoffer subsequently confessed to being hired to abduct Hans von Villenbach, and offered testimony that others hired by Auer performed the murder.[1] Auer's trial was quite controversial and proved a major source of contention and regional strife for the subsequent two years. Talhoffer himself remained in the service of the archbishop for at least a few more years, and in 1437 is mentioned as serving as a bursary officer (Kastner) in Hohenburg.[2]

The 1440s saw the launch of Talhoffer's career as a professional fencing master. He purchased (and perhaps contributed to) the MS Chart.A.558, an anthology created in ca. 1448. The fencing portion is largely text-less and it may have been designed as a visual aid for use in teaching; in addition to these illustrations, the manuscript also contains a treatise on name magic and a warbook that might be related to Konrad Kyeser's Bellifortis. While Talhoffer's owner's mark appears in this manuscript,[3] his level of involvement with its creation is unclear. It contains many works by other authors, in addition to plays that are somewhat similar to his later works, and shows evidence of multiple scribes and multiple artists. It is possible that he purchased the manuscript after it was completed (or partially completed), and used it as a basis for his later teachings.[4]

Most notable among the noble clients that Talhoffer served in this period was the Königsegg family of southern Germany, and some time between 1446 and 1459[5] he produced the MS ⅩⅨ.17-3 for this family. This work depicts a judicial duel being fought by Luithold von Königsegg and the training that Talhoffer gave him in preparation, but it seems that this duel never actually took place.[6] He seems to have passed through Emerkingen later in the 1450s, where he was contracted to train the brothers David and Buppellin vom Stain; he also produced the MS 78.A.15 for them, a significantly expanded version of the Königsegg manuscript.[7]

In 1459,[8] Talhoffer commissioned the MS Thott.290.2º, a new personal fencing manual along the same lines as the 1448 work but expanded with additional content and captioned throughout. He appears to have continued instructing throughout the 1460s, and in 1467 he produced his final manuscript, Cod.icon 394a, for another of his noble clients, Eberhardt Ⅰ von Württemberg.[9] This would be his most extensive work, and the graf paid 10 Guilder as well as quantities of rye and oats for the finished work.[10]

While only a few facts are known about Talhoffer's life, this has not stopped authors from conjecture. The presence of the Lion of St. Mark in Talhoffer's 1459 coat of arms (right) has given rise to speculation that he may have been an early or even founding member of the Frankfurt-am-Main-based Marxbrüder fencing guild, though there is no record of their existence prior to 1474.[citation needed] Additionally, much has been made of the fact that Talhoffer's name doesn't appear in Paulus Kal's list of members of the Fellowship of Liechtenauer.[11] While some have speculated that this indicates rivalry or ill-will between the two contemporaries, it is more likely that Talhoffer simply didn't participate in whatever venture the fellowship was organized for.

Various otherwise-unidentified fencing masters named Hans have also been associated by some authors with Talhoffer. The 1454 records of the city of Zürich note that a master (presumed by some authors to be Hans Talhoffer) was chartered to teach fencing in some capacity and to adjudicate judicial duels; the account further notes that a fight broke out among his students and had to be settled in front of the city council, resulting in various fines.[12] In 1455, a master named Hans was retained by Mahiot Coquel to train him for his duel with Jacotin Plouvier in Valencienne; if this were Talhoffer, his training did little good as Coquel lost the duel and died in brutal fashion.[citation needed]

Treatises

Not only did Talhoffer produce at least three distinct treatises in his lifetime, but his writings have been reproduced in every century up to the present. They exist in well over a dozen manuscripts created in the fifteenth through nineteenth centuries; they have also been published a number of times in facsimiles beginning in 1887, including translations into English and French.

Talhoffer's writings cover a wide assortment of weapons, including the buckler, crossbow, dagger, flail, Messer, longshield, mace, poleaxe, spear, sword, and unarmed grappling, often both armored and unarmored, on horse and on foot, and in scenarios including tournaments, formal duels, and unequal encounters implying urban self-defense. Despite the obvious care and detail that went into the artwork, the manuscripts generally have only a few words captioning each page (and in many cases none at all); some were likely teaching aids and would need no detailed explanation, while the treatises for Königsegg, Stain, and Württemberg were probably intended as memory aids to review his teachings after he left.

Though there is considerable overlap in the specific plays Talhoffer teaches, the organization and exact contents differ in each of the main treatises. For this reason, they are listed separately below (along with their derivative copies) rather than being combined into one giant mixed concordance that fails to capture the organization of any of them. Though his authorship of his first manuscript, the Gotha, cannot be proven, it is included below because it is a useful reference to compare to his authenticated works.

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Additional Resources

References

  1. ↑ Jens P. Kleinau. "1434 March 20th – Talhoffer’s confession in Salzburg". Hans Talhoffer ~ A Historical Martial Arts blog by Jens P. Kleinau, 18 May 2016. Retrieved 18 May 2016.
  2. ↑ Jens P. Kleinau. "Hans Talhoffer’s life". Hans Talhoffer ~ as seen by Jens P. Kleinau. Retrieved 17 March 2012.
  3. ↑ See folio 1r.
  4. ↑ The only other evidence that he was involved in the creation of the manuscript is the charge on the shield on folio 28r, which matches his presumptive heraldry on folio 102r of MS Thott.290.2º (1459); on the other hand, the escutcheon and the mantling are quite different between the two, so they cannot be said to be the same arms.
  5. ↑ Hans-Peter Hils. Meister Johann Liechtenauers Kunst des langen Schwertes. Peter Lang, 1985. p 73.
  6. ↑ Jens P. Kleinau. "Who was Luithold of Königsegg?". Hans Talhoffer ~ as seen by Jens P. Kleinau. Retrieved 17 March 2012.
  7. ↑ Hans-Peter Hils. Meister Johann Liechtenauers Kunst des langen Schwertes. Peter Lang, 1985. p42.
  8. ↑ Internally dated on folio 103v.
  9. ↑ Internally dated and dedicated on folio 16v.
  10. ↑ Jens P. Kleinau. "1467 The price of a fencing master". Hans Talhoffer ~ as seen by Jens P. Kleinau. Retrieved 17 March 2012.
  11. ↑ The Fellowship of Liechtenauer is recorded in three versions of Paulus Kal's treatise: MS 1825 (1460s), Cgm 1570 (ca. 1470), and MS KK5126 (1480s).
  12. ↑ Hans-Peter Hils. Meister Johann Liechtenauers Kunst des langen Schwertes. Peter Lang, 1985. p176.
  13. ↑ Illustration is traced from bleed-through from the other side, and then painted.
  14. ↑ Unleserliche Streichung. Illegible deletion.
  15. ↑ Verblasst oder übermalt, ergänzt nach Wolfenbüttel. Faded or painted over, completed according to Wolfenbüttel.
  16. ↑ Illustration is traced from bleed-through from the other side.
  17. ↑ Partly cut off.
  18. ↑ Or possibly kend.
  19. ↑ Difficult to decipher because of damage.
  20. ↑ Difficult to decipher because of damage.
  21. ↑ The right margin is lost due to clipping; the page seems to have been glued in subsequently.
  22. ↑ Rest cut off.
  23. ↑ Prefaced by "Der stat in der vndern hut vn dem dritten stich"
  24. ↑ Prefaced by "Hie hat er verseczt Im die schäre"
  25. ↑ A portion of the page is missing.
  26. ↑ Parts of the text are illegible in my present copy since they are written on a dark background.
  27. ↑ Preceded by a version of the Recital.
  28. ↑ Verhalten has multiple meanings, including “to lurk”, “wait for”, and “to hold fast to, maintain something”.
  29. ↑ Or “gauntlets”
  30. ↑ Schranken/Schränken means to close off a space by blocking entry and/or exit. Lexer lists one possibility as spe-cifically relating to tournaments [turnieren].
  31. ↑ Muotwille is the drive to carry something out, which can equally have positive or negative roots, justifications, outcomes. According to Lever and Grimm, in the case of legal writing only, mutwille is represented as “the opposite of that which is demanded by law”.
  32. ↑ Mort = murder = premeditated killing in secret in ENHG, as listed in Grimm. However, there is also influence from the French morte, which simply means to kill (without the association with murder).
  33. ↑ Or “treachery”.
  34. ↑ Kämplich ansprechen = die förmliche Herausforderung zum Zweikampfe according to Lexer, which includes the “provocatio ad certamen” (challenge to combat) according to Grimm. This is not mere insult. This is a formal declaration.
  35. ↑ Lit. “baptismal”.
  36. ↑ This is not three different locations, but three successive meetings of the same court.
  37. ↑ Or “writing”.
  38. ↑ Lehrtage is a specific period of time prior to a single combat. Grimm: LEHRTAGE, m. plur. lehrzeit, lernzeit: (man soll) jhm sein lehrtag zum kampf zugeben, ... nemlich sechs wochen und drei tag. kolbenrecht bei Schottel 1238.
  39. ↑ I.e. has been called/labeled illegitimate, unauthentic, has lost legal rights derived from legal birth or marriage.
  40. ↑ Ertzögen: possibilities from Lexer: 1) could be the participial form from erziehen [Lexer] drawing a sword specifically upward, or raising/training humans and animals. 2) erzöugen = to show/demonstrate. 3) er zöugen = eh-re zeigen to display honor. Possibilities from Grimm: 4) erziehen = to raise a sword, to swing a sword or axe, to educate, bring up, train up, to lift up.
  41. ↑ Mair's note?
  42. ↑ In a banner
  43. ↑ In a banner.
  44. ↑ Pentecost in 1459 fell on May 14th.
  45. ↑ Literally "burn-shears".
  46. ↑ Or lemen?
  47. ↑ Literally "hand-shoe".
  48. ↑ opposition
  49. ↑ 49.0 49.1 49.2 "Bochen" is a guard.
  50. ↑ guard
  51. ↑ Or possibly "wirg"
  52. ↑ Korrigiert aus »ihm«. Corrected from “ihm”.
  53. ↑ Over-hasty, miss-the-mark
Early Germanic Traditions
Common Fencing Johannes Liechtenauer reversed.jpg
Wrestling
Liechtenauer
Tradition
Beringer Verse
Augsburg Tradition
Other Works
Fabris Tradition
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