In the annals of Poland judicial combats were not unfrequent, and were similar to those resorted to in other countries; and we find the wife of a grand duke of Lithuania accused of an adulterous intercourse, when twelve champions presented themselves to defend her cause. The proposal was objected to, and the law of the land, which was somewhat singular, prevailed. The accuser was condemned to place himself on all fours, like a quadruped, under a bench, and then to unbark his assertion, by publicly declaring that he had lied like a dog.
The jocularity of the Poles appears to have been occasionally of a very rough nature. It is related of an Italian nobleman, that, being invited by Prince Zboruski to his castle, he was made the butt of the company, who one day proceeded to strip him; and, after smearing him all over with honey, introduced him to some tame bears, who, licking off the honey with their rough tongues, did not produce a very agreeable sensation. The offended Italian wanted to depart, but the prince had ordered the wheels of his carriage to be taken off. He contrived, however, to effect his escape, and sent a challenge to Zboruski, accompanied with a copy of his genealogy, to prove that he could not refuse to meet him on the plea of a disparity of rank. But the Pole thought otherwise, and declined the honour.
Since the misfortunes of the Poles, duelling has frequently taken place amongst these exiles; and Lelewel observes on this subject, “that emigrants fight from idleness, and that condition of suffering and demoralization which renders every feeling susceptible of the slightest offence.” During the generous struggle of this unhappy people with their ferocious oppressors, a conflict of a most desperate nature took place between a Polish and a Russian officer near Warsaw; the following are the particulars:—A young Polish officer, who had served under Napoleon in his Guards, had paid his addresses to a young lady of Warsaw, who was carried off by a Russian officer; he offered his hand in vain to his victim, who scorned his proposal with indignation: the retreat of the Russian was discovered; a challenge was sent and accepted. The ground was fixed in a wood four leagues from the city; and, after measuring eight paces, swords marked the distance. The combatants were armed with pistols, and were to advance upon each other, and fire at will; the Russian fired first, and wounded his antagonist in the breast, when the Pole exclaimed, “Come on, wretch, and receive your death,—I still possess sufficient strength and life to deprive thee of thine;” but the Russian mounted his horse and galloped off. His seconds, indignant at such cowardly behaviour, bade the friends of the wounded Pole pursue him, and give him up to them as a disloyal dastard. They rode after him, and cutting him down, brought him to an inn where the Pole had been also borne: upon seeing his wounded antagonist, the Pole collected the little strength that remained in him, and, seizing his sword, staggered towards his rival, ran him through the body, and expired. The Russian officer recovered from his wounds, and the young lady was restored to her family.
CHAPTER XX.
DUELS IN BELGIUM AND HOLLAND.
Although these two countries, both in a religious and political point of view, may be considered most distinct, and nothing but the blindest policy could ever have entertained the notion of uniting res dissociabiles, their close and frequent connexion generally unites their historical annals.
Belgium was the cradle of the monarchy of the Franks: Tournay was one of the first conquests of Clodion over the Romans; in 1653, the tomb of Childeric was discovered; and Aix-la-Chapelle was the capital of Charlemagne. The customs of the Franks were, therefore, prevalent in their several provinces, and trials by battle, ordeals, and the many barbarous modes of settling differences and establishing rights which we have recorded of France and other countries were resorted to in cases where the judgement of God was appealed to. These appeals must have been frequent amongst these turbulent people, who were incessantly embroiled in foreign or intestine wars to such an extent, that it is related of one of the sultans, who, hearing of their endless contests, asked to see the map of the theatre of war; that, amazed at its narrow limits, he exclaimed, “Were I concerned in this affair, I should send my pioneers to cast this little corner of the world into the sea.”
The inhabitants of the Low Countries were ever remarkable for their impatience of control, and their anxiety to preserve their rights and immunities untouched; they were faithful to their antique customs and prejudices, and zealous defenders of what they considered their independence and liberties; and, to their credit, it must be said, that both the aristocracy and the democracy of the land united their efforts in the common cause of their country; while the clergy, all powerful and influential, exercised a mighty power over a bigoted and superstitious people, who, even to the present day, are more imbued with religious prejudices than the inhabitants of any other Roman Catholic realm.
To this hour, the Belgians firmly believe in the traditionary legend of the Abbey of Cambrai, and the duel between Jean le Flamand and a Jew. The Virgin of Cambrai having appeared in a vision to Jean le Flamand, an old carpenter, and complained of the injury done to her image by the impious Israelite, who had falsely pretended to abjure his faith, our worthy immediately repaired to the chapel, and beheld the image of the Virgin with five wounds of a lance, from each of which the blood was flowing. The Jew, named Wilhelm, was immediately apprehended and tortured, but no avowal could be extorted from him by the most ingenious torments. Jean le Flamand thereupon begged to consult the Abbé of Cambrai, who told him that the Virgin commanded him to call out the Hebrew to a single combat, to knock out his brains, and then cut off his empty head. The battle took place with shield and stave, when the Jew, who was a powerful youth, was thoroughly thrashed,—Divinâ cooperante gratiâ; after which he was duly hanged between two dogs, according to custom. Why the poor dogs were hanged with the unbeliever, history does not state.