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 his teeth, swallowed them together with the blood that followed, in order to conceal 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 lists 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 judges ordered the 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 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 wreath 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 supposed, 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 patronize 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 they did not fight “altogether naked,” as Cockburn 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 usually slaves or captives, yet freemen and men of rank soon put in their claims to be allowed publicly to destroy each other. Grave senators, to court the favour of their imperial masters, descended into the arena. Augustus was obliged to command that none of the senatorian order should turn gladiators, and soon after laid the same restraint upon knights. These prohibitions were little regarded, since we find Nero exhibiting in one show four hundred senators and six hundred of the equestrian rank. It was chiefly during his reign, and that of Domitian, that the ladies partook of the diversion.