【英文文学】The History of Duelling (in two volumes) Vol I.docx

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1、【英文文学】The History of Duelling (in two volumes) Vol ICHAPTER I. INTRODUCTORY OBSERVATIONS.While calmly perusing the annals of duelling, we cannot but be amazed when we behold, in the present day of pretended intellectual perfection, this practice adopted in a society which prides itself upon its boas

2、ted high state of civilization.The details of ancient duels and single combats, which in fact were little better than qualified murders, may be revolting from their barbarous excesses; yet no study will tend more effectually to rub off from the pictorial romance of history its deceptive varnish, tha

3、n that of duelling, its progress, and its occasional comparative disappearance when it ceased to be fashionable, or resorted to by the upper classes of society. 2The very origin of duelling should make us blush at its permanency,springing from the darkest eras of barbarism, when scarcely a vestige w

4、as left, in the wreck of empires, of ancient glory, and of those arts, sciences, and polite accomplishments that had distinguished preceding ages, and of which the scattered ruins and tradition alone remained, fearful records of the vanity of earthly grandeur and mortal fame.The martial and independ

5、ent spirit of Rome was extinct. Sybarite luxury had succeeded its days of iron; and civilization, degraded by over refinement into effeminacy, had built palaces, but overthrown the barriers against invasion. This weakness was felt, tried, and overwhelmed. Swarms of barbarians overran that once great

6、 dominion,the torrent swept all before it, and famine and pestilence marched in the train of the savage invaders; every institution that policy had laboured to establish was overthrown; and, for centuries, scarcely a vestige was to be traced of law, justice, or reason. The right of the sword was the

7、 only authority recognised; and a feudal system divided mankind into lords and slaves. Turbulence, oppression, and rapine were called government. The Deity was supposed to be propitiated by deeds of blood; while religion became a useful mask for the hypocrite, and was confined to the observance of e

8、xternal ceremonies.It was during this dark period that the practice 3 of trials by ordeal,1 duelling, and single combat reigned paramount; and, when we consider the state of society into which mankind were brutalized, we cannot wonder at this mode of deciding differences being considered the wisest

9、and most just. This epoch cannot be better described than in the fitting passage of Robertson:“To repel injuries and to revenge wrongs, is no less natural to man, than to cultivate friendships; and, while society remains in its most simple state, the former is considered as a personal right no less

10、inalienable than the latter. Nor do men in this situation deem that they have a title to redress their own wrongs alone; they are touched with the injuries done to those with whom they are connected, or in whose honour they are interested, and are no less prompt to avenge them. The savage, how imper

11、fectly soever he may comprehend the principle of political union, feels warmly the sentiments of social affection, and the obligations arising from the ties of blood. On the appearance of an injury or an affront offered to his family or tribe, he kindles into rage, and pursues the author of 4 it wit

12、h the keenest resentment. He considers it as cowardly to expect redress from any arm but his own, and as infamous to give up to another the right of determining what reparation he should accept, or with what vengeance he should be satisfied.”Here we find the ground-work of duelling,and it is to be l

13、amented, 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 troubado

14、urs 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

15、 the most fascinating garb of virtue,and a murderers brow laurelled by beautys hand, instead of falling under the headsmans axe!Balzac has truly said that we might travel to the worlds end upon a word. If we could but define certain words, and make that definition recognized by society, which is dra

16、wn by reason, instead of fashion and prejudice, how much more happy might we not be! Then should we know 5 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,

17、 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 cel

18、ebrated 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 conti

19、nue 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 i

20、ts 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 red

21、eeming qualities. 6 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 vict

22、ims of ideal pursuits and visionary joys! Worldly pomp and all its attractionsits honours and its gloriesremind 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-fie

23、ld, 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 pa

24、ssed! 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;

25、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. 7The advantage that may arise from thus chronicling, in all their hideous details, such scenes of bloo

26、d 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

27、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 de

28、terred 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

29、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 fat

30、al, and afford a more equal chance to the parties unfortunately compelled to submit to societys capricious laws, has, therefore, been 8 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

31、 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 Brant?me, and other writers on this subject, it is

32、 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

33、 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 ?neas; while Eteocles with seven of his companions in arms defeats his brother Polynices with an equal number of followers. In t

34、he 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 10 Phrynon the general of the Athenians. In this instance, Pittacus, w

35、ho 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 certain

36、ly 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. T

37、he 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

38、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 vic

39、torial garlands before them.Many of these combats were mortal, and attended with circumstances of great ferocity. At 11 first the parties fought with fists, into which were introduced balls of stone, iron, or some hard substance. The C?stus was then introduced,a heavy glove or gauntlet of thick leat

40、her 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. ?lian mentions a Crot

41、onian 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 his teeth, swallowed them together with the blood that followed, in order to c

42、onceal from his antagonist an injury that might have induced him to continue the contest with greater ardour. Pausanias relates several extraordinary instances of the kind: one of a man named Arrachion, who had been twice crowned at the Olympic games, who fought and conquered all who entered the lis

43、ts against him till but one remained, who, running violently upon him, at the same time entangled him with his feet, and with his hand grappled his throat, which strangled him; but, before Arrachion expired, he broke off a toe of his adversary, which gave him such pain that he died on the spot. The

44、judges ordered the 12 dead body of Arrachion to be crowned with the palm of victory. Two other combatants, named Creugas and Damoxenus, fought until weary with equal advantage, when it was agreed that the combat should end, and be decided by two blows on the same part; that is, he who gave the first

45、 blow, should suffer the other to return it on the same place. It fell by lot to Creugas, who struck his antagonist on the head, which almost stunned him; Damoxenus, afterwards, in violation of the conditions, seized Creugas under the ribs, and with his nails tore out his bowels. The victorious wrea

46、th was bestowed upon Creugas, and his treacherous opponent was banished. In these combats killing was judged neither criminal nor punishable. Our modern boxing is little more than a continuance of this practice, which cannot possibly be said to constitute duelling, in which a personal injury is supp

47、osed, at least, to have been received by the challenging party. In modern times, as I shall shortly show, ladies have been known to fight duels; but it appears that, if pugilistic feats are to be considered such, the fair sex of antiquity offer a flattering precedent. Not only did Roman ladies patro

48、nize these amusements by their presence, but they themselves not unfrequently stepped into the lists; according to Tacitus, ladies of quality were of the number. Juvenal, in his sixth satire, and Statius, have noticed the practice. It is true that 13 they did not fight “altogether naked,” as Cockbur

49、n quaintly expresses it, but were dressed like those who were called the Samnites, wearing a shield calculated to protect the breast and shoulders, and growing more narrow towards the bottom, that it might be used with greater convenience.Not only were women admitted as gladiators, but dwarfs also were matched against each other. If we have seen nobles and knights of more modern times making destruction a pastime, they too could adduce the example of the ancients. Although gladiators were usual