"The knife is a weapon of the Other"
"The emerging martial art of Bartitsu, appearing in middle-class magazines during the Boer War, was the encapsulation of British civilian gallantry. Yet Bartitsu would have slid into obscurity had it not been for its curious appearance in the Sherlock Holmes canon. The final showdown of the ‘duel’ between Holmes and Moriarty is a wrestling match between two Victorian masterminds. When Holmes returns to London he tells Watson that he and Moriarty went to battle at the Reichenbach Falls unarmed. Holmes managed to ‘slip through’ Moriarty’s grip as he possessed ‘some knowledge’ of ‘baritsu, or the Japanese system of wrestling’, adding that the art had on occasion been useful to him.
Founded in the 1890s by an Anglo-Scottish engineer, Edward William Barton-Wright (1860–1951), Bartitsu was a synthesis of British boxing, French la savate (kickboxing) and Japanese jujitsu. Barton-Wright tapped into the need for a bourgeois form of self-defence, something which he could promote as being British and yet was also exotic and refined.
The principal aim of Bartitsu’s promoters was ‘to provide a means whereby the higher classes of society may protect themselves from the attacks of hooligans and their like all over the world’. These urban gangs were a new form of folk devil, descendants of the mid-Victorian-era garotter. While they were armed with clubs, knuckles, iron bars and leather belts, it is doubtful that they carried firearms. Nevertheless, the press did represent the hooligan as a threatening presence.
Perhaps the scares promoted the growth of a burgeoning culture of ‘British’ self-defence which avoided the aggressive and increasingly unmanly action of using a firearm against a ruffianly lower-class opponent equipped only with basic weapons.
Barton-Wright follows a literary tradition when he presents his martial art as a British form of self-defence. Pierce Egan’s well-known self-defence manual was supplemented with a word on the ‘Englishness’ of physical heroism, arguing that ‘Englishmen need no other weapons in personal contests than those which nature has so amply supplied them with’. In 1910 the former lightweight boxing champion Andrew J. Newton said in his manual Boxing that ‘the native of Southern Europe flies to his knife’, whereas the ‘Britisher […] is handy with his fists in an emergency’. Elsewhere it was maintained that the ‘Italian, Greek, Portuguese, or South American’ ‘give preference to the knife’ while the Englishman extols boxing. For Barton-Wright, British boxers ‘scorn taking advantages of another man when he is down’, while a foreigner might ‘use a chair, or a beer bottle, or a knife’ or, ‘when a weapon is available’, he might employ ‘underhanded means’. The views of these articles reappear in a later self-defence manual of 1914, where it is argued that Britons ‘live in a country where knife and revolver are not much in evidence’. This statement about the low number of firearms and edged weapons can be read as an attempt to extol British virtues and is not necessarily representative of reality. The knife is a weapon of the Other. Barton-Wright’s view that English practitioners of Bartitsu are principled men is reflected in the Sherlock Holmes canon, where Holmes never uses a knife, although his enemies, whether foreign or British, do so at times."
— Emelyne Godfrey, Masculinity, Crime and Self-Defence in Victorian Literature (Palgrave Macmillan, 2013) (very abridged)
