"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 βduelβ 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 βslip throughβ Moriartyβs grip as he possessed βsome knowledgeβ of βbaritsu, or the Japanese system of wrestlingβ, adding that the art had on occasion been useful to him.
Founded in the 1890s by an Anglo-Scottish engineer, Edward William Barton-Wright (1860β1951), 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 Bartitsuβs promoters was βto provide a means whereby the higher classes of society may protect themselves from the attacks of hooligans and their like all over the worldβ. 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 βBritishβ 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 Eganβs well-known self-defence manual was supplemented with a word on the βEnglishnessβ of physical heroism, arguing that βEnglishmen need no other weapons in personal contests than those which nature has so amply supplied them withβ. In 1910 the former lightweight boxing champion Andrew J. Newton said in his manual Boxing that βthe native of Southern Europe flies to his knifeβ, whereas the βBritisher [β¦] is handy with his fists in an emergencyβ. Elsewhere it was maintained that the βItalian, Greek, Portuguese, or South Americanβ βgive preference to the knifeβ while the Englishman extols boxing. For Barton-Wright, British boxers βscorn taking advantages of another man when he is downβ, while a foreigner might βuse a chair, or a beer bottle, or a knifeβ or, βwhen a weapon is availableβ, he might employ βunderhanded meansβ. The views of these articles reappear in a later self-defence manual of 1914, where it is argued that Britons βlive in a country where knife and revolver are not much in evidenceβ. 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-Wrightβs 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."
β Emelyne Godfrey, Masculinity, Crime and Self-Defence in Victorian Literature (Palgrave Macmillan, 2013) (very abridged)











