Here we find the ground-work of duelling—and it is to be lamented, that man, even in a progressive state of civilization, differs little from the savage in his thirst for gratifying the degrading indulgence of revenge.
Let us strip the romantic days of chivalry of their fantastic and glittering panoply—the hall of wassail of its pomp and beauty—the troubadour’s fond theme of its florid attractions—and the feats of knighthood in the cause of the ladies loved par amours of their Quixotic devotion—and what shall we behold? Treachery and ferocity of the blackest die—profligacy and debauchery of the most revolting nature—vice clad by a morbid imagination in the most fascinating garb of virtue—and a murderer’s brow laurelled by beauty’s hand, instead of falling under the headsman’s axe!
Balzac has truly said that we might travel to the world’s end upon a word. If we could but define certain words, and make that definition recognized by society, which is drawn by reason, instead of fashion and prejudice, how much more happy might we not be! Then should we know the real meaning of the words, “liberty, glory, honour, love, courage,”—now fantastic idols, at whose shrine so much blood has been vainly shed!—while, by a strange perversion of human intellect, satisfaction has been considered to consist in the probable aggravation of our own sufferings, and the misery of all those whom we hold dear.
It would be anticipating further observations on this important point, to dwell longer upon it in this place. In the following pages are recorded the most celebrated duels of various ages, and of different countries. In their perusal we may shudder at the atrocity of the details, and flatter ourselves with the idea that the present times are more civilized, but reflection will convince us that we are in error; the causes and the effects of the evil continue the same—the one equally frivolous, the other equally disgraceful, and equally criminal. Not only will the history of duelling throw considerable light on the history of the times, but it will materially tend to illustrate the manners and the institutions of society at the different periods of its progression towards a more humanized condition; at the same time we shall see what has been the effect of example in sanctioning or discouraging the practice. In the history of duelling we read the history of mankind in the developement of our evil passions, and the occasional display of some redeeming qualities. It is a reflective mirror stained with blood, and we must wipe off the clotted gore of ages to contemplate truth in all its bearings, to feel what miserable creatures we are!—the occasional foot-balls of vanity and pride, or the tools of ambition and hypocrisy, but always the victims of ideal pursuits and visionary joys! Worldly pomp and all its attractions—its honours and its glories—remind one of the vain youth who embraces the career of arms, to sport a dazzling uniform. Behold him now moving in a galaxy of military splendour; soon after, alas! stretched upon the battle-field, alone, abandoned; wounded and faint, not a drop of water to moisten his burning lips, not a friendly hand to raise him from the ground, while, thinking on the home that he has left, and the friends whom he shall never see more, he gazes on the embroidery of his lacerated costume! The dream is passed! sad reality ushers in despair!
As it was from France that the practice of duelling was introduced into the British isles, I shall first follow the history of the practice during the several reigns of that monarchy, and bring it up progressively through the revolutionary era to the present day; I shall then trace the progress of single combat in the other countries of Europe; and finally illustrate this execrable relict of barbarism as at different periods it prevailed in our own country.
The advantage that may arise from thus chronicling, in all their hideous details, such scenes of blood and turbulence, may be questionable, yet one result seems to be obvious: if the records of noble deeds are calculated to produce a praiseworthy emulation in youthful minds—to inspire generous feelings and justifiable ambition—may not the annals of what may be called honourable aberrations lead us to come to a just conclusion on a subject so long mooted and advocated (as we shall see in another part of this history) by as many eloquent men as it has been condemned by others of an equally persuasive authority? It is no doubt true, that the perusal of the Newgate Calendar has seldom or never deterred a youthful tyro in guilt from the commission of further offences; but a relation of absurdities (for such must be considered the origin of most duels) is, perhaps, more likely to prove beneficial than tales of terror. Such is the force of prejudice, that ridicule is more dreaded than merited contumely. A man of the world prefers the charge of murder to the ignominious brand of cowardice.
The difficulty of suppressing duelling has been but too generally admitted, and it is therefore considered an unavoidable evil. To mitigate it by such regulations as are most likely to render it less fatal, and afford a more equal chance to the parties unfortunately compelled to submit to society’s capricious laws, has, therefore, been a task which various experienced duellists have undertaken, more especially in France. In the following pages will be found three several codes, if such they may be called, an observance of which may prevent many fatal rencontres, and, when they do take place, much effusion of blood and frequent loss of life.
CHAPTER II.
ON DUELLING AMONGST THE ANCIENTS, AND IN OLDEN TIMES.
Whatever may have been the opinion of Brantôme, and other writers on this subject, it is evident that the practice of duelling was unknown to the ancients. History, no doubt, has recorded the personal conflicts of several of their warriors, who have called each other out to single combat in presence of their respective armies; and also of various bands of distinguished individuals, who have maintained the honour of their national character in presence of arbiters named to judge the combatants. Thus do we find Achilles contending with Hector, Turnus with Æneas; while Eteocles with seven of his companions in arms defeats his brother Polynices with an equal number of followers. In the Roman annals we read of the conflict between the Horatii and the Curiatii; the combats of Manlius, Valerius Corvinus, Sergius, and Marcellus: while the records of Greece have registered the meeting of Pittacus of Mitylene, and Phrynon the general of the Athenians. In this instance, Pittacus, who was one of the seven wise men of Greece, displayed his wisdom by showing that “the better part of valour was discretion;” for, having concealed a net in his shield, he did so entangle his antagonist therewith, that he fell an easy prey to his combined courage and cunning.
The ancients were certainly in the habit of putting to the test the courage and dexterity of wrestlers in the Pancration. The combatants were obliged to present themselves several days before the fight, and to undergo a strict examination; no slave or malefactor, nor any one related to such, being admitted to the contest. The selection of the combatants was decided by lot; various balls, each of which was marked with a letter, were put into a box, and the first two who drew balls of the same letter were matched against each other, and continued the struggle until one of them yielded, by holding up his finger. In this contest the prize was adjudged by umpires, amongst whom, according to Pausanias, certain ladies in disguise managed to introduce themselves, to bestow the palm of victory upon their favourite champion; in consequence of which it was ordered that in future the judges should sit unclothed with the victorial garlands before them.
Many of these combats were mortal, and attended with circumstances of great ferocity. At first the parties fought with fists, into which were introduced balls of stone, iron, or some hard substance. The Cæstus was then introduced—a heavy glove or gauntlet of thick leather studded with nails and pellets of iron or brass: hence fatal results were most frequent. Anacharsis the Scythian observed, that he admired how the Grecians could so much honour and encourage this exercise, when, by their laws, all violence and injury were severely punished. Ælian mentions a Crotonian Pancratiast who dropped down dead while they were carrying him to the judges to receive the garland. The same author relates the case of another pugilist, who, having received a blow in the mouth that knocked in all
