Rokon népek rokon fegyverei

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Shillelagh
A shillelagh (Irish: sail éille, a walking stick that can be used as cudgel often with a strap), commonly pronounced /ʃɪˈleɪli/ "shi-LAY-lee" or "shi-LAY-la", IPA: [ɕaˈleːlə]) is a wooden walking stick and club or cudgel, typically made from a stout knotty stick with a large knob at the top, that is associated with Ireland and Irish folklore.

There is no actual connection with the village or forest of Shillelagh (Irish: Síol Éalaigh, meaning ‘descendants of Éalach’) in County Wicklow, other than the fact that both the original Irish names have ended up with the same anglophone interpretation.
Although originally used for settling disputes in a gentlemanly manner (like pistols in colonial America, or the katana in Japan), the shillelagh became almost a weapon associated with Irish martial arts, and eventually became a symbol of stereotypical violent Irish behavior, and has thus become nearly a tabooed topic of discussion for some Irish people.[citation needed] Modern practitioners of Bataireacht study the use of the shillelagh for self defense and as a martial art. Of the practice, researcher JW Hurley writes:
Methods of Shillelagh fighting have evolved over a period of thousands of years, from the spear, staff, axe and sword fighting of the Irish. There is some evidence which suggests that the use of Irish stick weapons may have evolved in a progression from a reliance on long spears and wattles, to shorter spears and wattles, to the shillelagh, alpeen, blackthorn (walking-stick) and short cudgel. By the 19th century Irish Shillelagh-fighting had evolved into a practice which involved the use of three basic types of weapons, sticks which were long, medium or short in length.

Bataireacht
Bataireacht is a term used to describe the various stickfighting martial arts of Ireland. The term is found in most large format Irish language dictionaries - such as those published by An Gum and by Dineen. Researcher and author John W. Hurley attributes the reintroduction of the term into modern usage among English speaking practitioners of Irish stick-fighting to his works, as these are where the term first appeared in modern popular culture before being popularized.
"Bata" (or "bhata" depending upon context), is a general term which can mean any kind of stick. The actual bata or stick used for bataireacht is often referred to as a "Sail-Éille" or phonetically in English as "shillelagh". The word "cudgel" is also used in period texts. Traditionally, blackthorn, oak, ash and hazel were the most common types of woods used to make shillelagh fighting sticks. In the 19th century bataireacht became associated with Irish gang or "faction" fighting. Some evidence exists which indicates that, prior to the 19th Century, the term had been used to refer to a form of stick-fencing used to train Irish soldiers in broadsword and sabre techniques.
History
The Irish have used various sticks and cudgels as weapons of self-defense for centuries.
Since ancient times, the arts of stick fighting had been handed down from fathers to sons or learned in traditional military fencing schools.
The traditional Irish shillelagh is still identified with popular Irish culture to this day, although the arts of bataireacht are much less so. The sticks used for bataireacht are not of a standardised size, as there are various styles of bataireacht, using various kinds of sticks.
By the 18th century bataireacht became increasingly associated with Irish gangs called "factions". Irish faction fights involved large groups of Irish men (and sometimes women) who would engage in melees at county fairs, weddings, funerals, or any other convenient gathering. One social historian, Conley, believe that this reflected a culture of recreational violence. However, most historians (best summarized by James S. Donnelly (1983) in "Irish Peasants: Violence & Political Unrest, 1780"), agree that faction fighting had class and political overtones, as depicted for example in the works of William Carleton.
By the early 19th century these gangs had organized into larger regional federations, which coalesced from the old Whiteboys, into the Caravat and Shanavest factions. Beginning first in Munster the Caravat and Shanavest "war" erupted sporadically throughout the 19th century and caused some serious disturbances. Over time, traditional rules and methods of bataireacht and Shillelagh Law degenerated into more murderous fighting involving farm implements and guns.
As the push for Irish independence from Great Britain gained steam toward the end of the 19th century, leaders of the Irish community believed it was necessary to distance themselves from customs associated with factionism and division, to present a united military front to the British, hence the "United Irishmen" of the Republican movement. Foremost of these customs were the arts of bataireacht, and the shillelagh was soon replaced with the gun of the new unified faction of the Fenian Movement.
Modern practice
Modern practice of Bataireacht has arisen among some practitioners from a desire to maintain or reinstate Irish family traditions, while for others a combination of historical and cultural interest has lead to their interest in bataireacht. Practitioners exist in Ireland, the United States and Canada, in movements started somewhat independently of each other. Bataireacht is also gaining popularity among the non-Irish, especially in the United States, as a form of self defense, since a cane or walking stick can be carried easily in modern society. As is the case with most martial arts, multiple versions exist.
A few forms of bataireacht survive to this day - some being traditional styles specific to the family which carried them through the years, like the "Rince an Bhata Uisce Bheatha" (whiskey stick dance) of the Irish Newfoundlanders Doyle family. Others styles survive in the techniques used in the sport of hurling and of course in military sabre fencing which continues to have a great following in Ireland.
Additionally, members of the Western Martial Arts movement have "reconstructed" styles using period martial arts manuals, historical newspaper articles, magazines, pictorial evidence and court documents. Surviving instructional manuals which describe some use of the shillelagh include those by Rowland Allanson-Winn, 5th Baron Headley and Donald Walker.

Fokos
A fokos a baltára hasonlító, de annál kisebb fegyver, nevét a megnagyobbodott fokról (a fej éllel átellenes oldala) kapta. Már a honfoglaló magyarok fegyverzetéhez is hozzátartozott, és egészen a 19. századig használták fegyverként mind a katonák (a 19. században az Eszterházy gránátos ezred felszerelésének része volt), mind a parasztok. Később a pásztorok kedvelt dísztárgyává vált.A pásztorok ,mikor a nyájra vigyáztak a (fokos) nyelébe véstek minél szebb figurákat. Egyes vidékeken a vőfélyek címereként használták.
A magyar fegyverek történésze, Kalmár János azt tanítja, hogy a középkor során mindinkább fejlődő, elnehezedő védőfegyverzettel szemben a támadó fegyverek hatásosságát is növelni kellett. A szablya, a kard, majd pedig a buzogány már nem volt eléggé eredményes fegyver a nyugati sisakfajták ellen. Megnőtt tehát a jelentőségük a nehezebb fajtájú ütő- és vágószerszámoknak, amelyek azonban nem minden esetben sorolhatók a fegyverek közé, mert egyformán alkalmazhatók fegyverként és szerszámként. A paraszti fegyverek csoportjába tartoznak a tagló, a bárd, a szekerce és a balta, valamint ennek kisebb "testvére": a fokosbalta.

Mitől "fokos" ez a balta? - A balta foka az él nélküli, rövid oldalát jelenti. Ha ez megnyúlik: létrejön a hosszú nyél végén villogó veszedelmes ütő- és vágófegyver: a fokos.

És egy másik definíció szerint:
Baltaszerű, rézből vagy vasból készült eszköz, amely a baltánál kisebb és könnyebb, foka megnyújtott, rendszerint kerek vagy négyzetes gombszerű véggel, lapjának alsó és felső sarka gyakran kis gömbben végződik, hogy viselőjének kezét ne sértse. Botszerű nyele általában hengeres, ritkábban laposított. Kovácsok, lakatosok készítették megrendelésre vagy a vásárokon árulták. Nyelét használója faragta, néha rézveret, ólmozás díszítette. – A fokos a 18. sz. elejéig harci eszköz volt. Később is használták önvédelmi fegyverként. A 19. sz.-tól különösen a fiatal pásztorok, bojtárok és a falusi legények kedvelték. Sétabot helyett vitték magukkal, ha látogatóba, vásárba, vendégségbe mentek. A feldíszített fokos még néhány évtizeddel ezelőtt is – az ország egyes vidékein – a lakodalmi vőfélyek címere volt.

Fokosok (bal oldali Mátra-vidéki, jobb oldali mo.-i) Bp. Néprajzi Múzeum

Fokos (Őrhalom, Nógrád m.) Bp. Néprajzi Múzeum

Fokos (Somogy m.) Bp. Néprajzi Múzeum

Fokos (Debrecen)

Fokos (Mátra-vidék)

Összeállítás: Rózsa Flores Eduardo
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