DUELS IN THE EAST.
There appears but little doubt of the common origin of the Germans,
the Chinese and Turcomans; some similarity of laws and customs may
therefore be considered as likely to be traced amongst the latter
people. Du Buat states that on the shores of the Caspian Sea, ancient
monuments have been discovered, which clearly show that those shores
had once been the site of a country called _Li Ken_, and subsequently
_Ta Tsin_, and known to the Chinese under the denomination of _Shem
Han_, a dynasty bearing date about two hundred and seven years before
our era.
This people he considers to have been a race of Huns, afterwards
Tartars, and of whom the Chinese historians relate the most
extraordinary traditions. According to these writers, the capital of
the _Ta Tsins_ was a hundred leagues in circumference, and was adorned
by five palaces, situate ten leagues from each other. The people were,
moreover, according to these accounts, most comely and tall, like
the Chinese: hence were they called _Ta_, great, and _Tsin_, China.
It appears, moreover, evident that the doctrines and fables of the
_Boudha_ are similar to those of _Wooden_, or _Odin_.
Thus do we find the laws of retaliation and compensation as
pertinaciously observed by the Chinese, as by the inhabitants of
ancient Germania, although amongst the former duels are unknown.
According to the magnitude of the offence, the infliction of the bamboo
is ordered: ten strokes for a verbal affront; twenty, for a blow, or a
kick; fifty, for tearing off a certain quantity of hair; and eighty,
for throwing dust in the face; while life atones for life.
According to the laws of Zoroaster, in a work attributed to him, called
the _Zend-Avesta_, abridged in a compendium entitled the _Sad-er_, or
the _gates_,--intending to strike a blow constitutes the offence called
_Agnerefte_; to give it is the _Eonvereschte_. The first misdemeanor is
punished with five blows; the second, with ten; increased in aggravated
cases, and on reiteration of the offence. To inflict a wound that
requires more than two days to heal, is an _Aredosch_; and to strike a
man behind, a _Khor_. The punishment of the first, is fifteen strokes;
of the second, thirty lashes, inflicted with a leather strap.
In Japan, instead of fighting duels, the parties endeavour to display
their valour by committing suicide. It is related that two officers
of the household of the Emperor having met on the staircase of the
palace, their sabres happened to entangle: words arose; one of them
imputed the affair to accident, adding, that the quarrel was between
the two swords, and the one was as good as the other. “We shall see
that presently,” replied his adversary, and with these words he drew
his weapon, and plunged it into his own breast. The other, impatient to
display similar courage, hurried away, in order to serve up a dish that
he was carrying to the Emperor’s table, which having done, he returned
to his opponent, who was at the point of death; but on finding that he
was still alive, he also plunged his sword into his own body, adding,
“You should not have had the start of me, had not my duties obliged me
to attend the Emperor. I die, however, contented, since I have proved
to you and to the world, that my sabre is as trusty as your own.”
Under such regulations it may be easily imagined that duels in Japan
are rare, and quarrels not frequent. Each street has a resident police
officer, called an _Ottona_. In the event of any difference arising, he
calls upon the parties to come to some amicable arrangement, and has
the power of incarcerating the persons who hesitate in following his
advice. When a quarrel or an affray takes place, the inhabitants of
the street are obliged to check it, and if one of the party is killed,
the survivor is put to death, and three of the principal neighbouring
families are placed under interdict for several months, while the other
citizens in the vicinity are condemned to some hard labour. When a man
dies, an inquest is invariably held on the body, to ascertain that it
bears no marks of violence, for a violent death must be avenged somehow
or other.
Amongst the Arabs we again have the Germanic vindictive retaliation:
each family is considered the guardian and avenger of its own rights.
Their susceptibility of an offence is most punctilious, and as Niebuhr
observes, “the honour of their women, and their beards, is equally dear
to them.” An expression of contempt can only be washed off by the blood
of the offender, and their inveterate hate, and thirst of revenge,
frequently brood and smoulder for years, until an opportunity offers
to glut their revenge. No compensation can atone for the loss of life:
the existence of the murderer is placed in the hands of the relatives
of the deceased; but it is not always the life of the assassin alone
that can gratify them,--they will fix upon some innocent member of his
family, whose existence may be the most precious to his friends. When
their victim is murdered, his family and his clan will, in their turn,
meditate on the most refined means of avenging his fall. Thus do these
bloody feuds exist for centuries, and revenge is transmitted down as
an honourable heir-loom.
Amongst the American Indians we observe similar acts of vengeance. An
Indian had a quarrel with one of his countrymen, who bit him severely
in the hand; the latter declared himself maimed, and demanded a combat.
The day is fixed; the tribe assembled. The champions advance: the
offended is armed with a musket; the offender is without any weapon;
both are painted of different colours. The parties approach each other
running, but halt at fifteen paces distance. The man without arms
presents his breast to his antagonist, who, quietly resting on his
piece, takes a draught out of his gourd, and calmly looks around him.
On a sudden he utters a loud and wild shriek, fires, and brings down
his foe. While the offender is weltering in his blood, the other gives
up his musket to the son, or a near relation of the dying man; he then
retreats some paces, takes a firm stand, points with his finger to the
region of the heart, and in turn receives his mortal wound. It appears
that in all such cases it is necessary that both parties should perish.
Such are the notions of honour amongst uncivilised nations and
infidels! Can we, as CHRISTIANS, boast of a higher sense of
justice, and of respect to the laws of God and man? Alas! might not
the unbelievers whom we seek to reclaim by the mild doctrines of the
SAVIOUR, have too frequently reason to reply to us in the
words of the Inca to the murderous Castilian, “I should not wish to go
to thy Heaven, if I am to meet thee there.” The following anecdote will
show that barbarians, as we are pleased to denominate them, can afford
a bright example to the most refined nations of Europe.
In 1690, a quarrel arose between two sons of Muly Ismael, Emperor of
Morocco: a combat took place, which was interrupted, and they were both
brought in chains before their father, who thus addressed them:--“I am
rejoiced to see you still amongst the living, although you both should
have fallen in the combat. It appears that you imagined that you no
longer possessed a father, or that you had forgotten that you were my
sons. Mild as lambs when I am with you, you are each more furious than
a roaring lion when I am away. I still live, and you have dared to have
recourse to arms.” So saying, he ordered that staves should be put into
their hands, and that they should chastise each other in his presence.
END OF THE FIRST VOLUME.
LONDON:
PRINTED BY SAMUEL BENTLEY,
Bangor House, Shoe Lane.
FOOTNOTES:
[1] In the following pages I shall describe these several ordeals; for
although they may not be considered as coming within the legitimate
sphere of duelling, yet both practices were equally barbarous in their
origin and absurd in their application. Duels actually formed part of
the system of ordeals, in which the judgment of God was appealed to in
behalf of the innocent.
[2] By other accounts it appears that in this same battle only five
knights were killed,--four English and one Breton. Sir Robert Knolles
and Sir Hugh Calverley were of the party.
[3] As Robertson has observed, “Force of mind, a sense of personal
dignity, gallantry in enterprise, invincible perseverance in execution,
contempt of danger and of deaths are the characteristic virtues of all
uncivilized nations.”
[4] Strangers to the arts which embellish a polished age, these
people as they progressed in civilization, however slowly and rudely,
gradually lost all the virtues which are found among savages. They
looked upon literature with sovereign contempt:
“When we would brand an enemy,” says Liutprandus, “with the most
disgraceful and contumelious appellation, we call him a Roman.”
Instruction, they maintained, tends to corrupt, enervate, and depress
the mind; and he who has been accustomed to tremble under a rod, will
never look upon a spear or sword with an undaunted eye.
[5] While public wars were to decide the feuds of nations and of
tribes, a private war was considered right to settle individual
disputes. In this private hostility, however, the kindred of both
parties were obliged to espouse the quarrel, or forfeit all the rights
and privileges of relationship; and it may be easily believed, from the
inveteracy that marks all intestine discord, that these wars were waged
with every possible refinement of ferocious revenge.
[6] A remarkable instance of this influence of brute force, that set at
defiance all power and subordination, occurs in the history of Clovis,
whose soldiers having plundered a church, and borne away various sacred
utensils of great value, the bishop sent a deputation to the prince
to solicit the restoration of a certain precious and sanctified vase.
Clovis replied that when the booty was divided, if this vase fell to
his lot, it should be immediately returned. Arrived at Soissons, the
prince requested as a favour that this vessel should be allowed him as
the only share of booty he would claim. All appeared willing to comply
with this request; when a fierce soldier, striking the holy vessel with
his battle-axe, exclaimed in a thundering voice, “You shall secure
nothing here but that which the lot shall give you.” And there is but
little doubt, that, had Clovis persisted, the battle-axe would have
lighted upon his head.
[7] The accused was also sometimes obliged to walk barefoot and
blindfold over nine red-hot ploughshares, laid lengthwise at unequal
distances.
[8] This cut of the sabre is to this day called _coup de Jarnac_.
[9] The expressions quoted by the chronicler were affecting beyond
translation. _Sire je vous le donne--prenez-le pour Dieu! et l’amour
que vous l’avez nourri_; but the romantic monarch was deaf to the
entreaty!
[10] This accident was strangely commented on by the theologic writers
of the time, as appears by the following extract from Cockburn:--
“There was another observation made of this (accident), not only
by the Protestants, but some of the moderate Roman Catholics, and
which disposed some to turn Protestants. For this King Henry, by the
persuasion of Cardinal Lorrain, had begun a severe persecution of the
Protestants; and said, as was reported of him, that he _would raise a
mountain out of the ashes of Protestants that should be burned, higher
than any in France_: and, a day or two before, the Count Montmorency,
by an order brought him by Oliver the Chancellor, seized and committed
to the Bastile eleven eminent councillors and members of the Parliament
of Paris, who lay under suspicion of favouring the Protestant doctrine:
wherefore it was concluded and believed a visible and just judgment of
God for avenging the blood of some of his servants, and the intended
cruelty against others, that the King should receive his death by
the same hand which seized these innocent men, in the very face of
the Bastile where they were imprisoned, and that he should die too
between twelve and one, the same hour in which he signed the order for
seizing them. Thuanus reports that it was given out that King Henry
said to those who came to take him up, that ‘_he was afraid he had
been injurious to those innocent persons_,’ pointing to the Bastile;
which Cardinal Lorrain checked in great wrath, telling him that these
thoughts proceeded from an evil spirit. It is also remarkable how that
the same Count Montgomery had afterwards his head struck off publicly
at Paris, being condemned for treason because he joined the Prince of
Condé’s party against the Queen and the Regency.”
[11] A still more ingenious mode of fighting was adopted by a young
soldier, of a diminutive stature, who had been insulted by a tall
sturdy Gascon: he insisted that they should both wear a steel collar
round their necks, bristled with pointed blades as sharp as razors;
and, wearing no armour, their bodies and limbs were exposed to the
swords of each other. By this invention the little man could look up at
his antagonist without any danger; while the tall fellow could not look
down at his adversary without cutting his chin with the acerated points
of his collar, in consequence of which he was soon run through the body.
[12] In Lady Blessington’s “Idler in Italy,” we find the following
feminine remark, when speaking of Nice:--
“A marble cross marks the spot at Nice where an interview took place
between Francis I, Charles V, and Pope Paul III. As I stood on the
spot, I could call up to my mind’s eye these three remarkable men: but
I found my fancy more disposed to dwell on the chivalrous sovereign
of France than on the gloomy warrior of Spain, who exchanged a throne
for a convent, or the churchman, who established the inquisition. I
believe, all women take a stronger interest in the memory of two French
monarchs of ancient days, than in that of any of their contemporaries.
I refer to Henry IV. and Francis I; both were distinguished by great
bravery and courtesy, which have a peculiar attraction for ladies; and
the weaknesses of which they are accused, are such as women are most
disposed to pardon, except in the persons of their suitors or their
husbands.”
[13] Fougeroux de Campigneulles.
[14] _Botte_, in fencing, means a pass.
[15] A _bavaroise_ is a mixture of orgeat and tea.
[16] The late Charles X.
[17] It appears, that in the destruction of everything the mob found in
the house, they respected a portrait of the King.
[18] A Gascon term, meaning perverse and treacherous.
[19] Tâteurs.
[20] In one instance, the French officers went to the little _Theâtre
de la Gaieté_, then on the Allées Tourny, when a furious fray took
place between them and several British officers: although the latter
had no swords, the French drew theirs; but the British breaking up
chairs and tables, in a few minutes shivered their weapons, and knocked
them down in every direction. It is somewhat strange, but I was, in a
great measure, the means of terminating these differences. Coming out
of the theatre, I was assailed by a group of French officers; I calmly
replied, that if I had given offence to any of them, I was ready to
afford them any satisfaction, and dilated on the absurdity of making
a national war the subject of personal hostility, while I enlarged on
the friendly feeling that had prevailed between our armies during the
Peninsular war, and recalled to their recollection the many kind acts
that we had shown each other when prisoners and wounded. The officers
not only listened to me with the greatest attention, but one of them
actually hugged me in his rude embrace, and I was obliged to accompany
them to an hotel, and sup with the party. The next morning there was
not a French officer remaining in the town.
[21] This is a very judicious rule. An aged man may grievously offend
another, skreening himself by his age and infirmities; and he,
therefore, should be made personally responsible for his conduct,
and obliged to make a most humble apology, if he cannot afford what,
unfortunately, is considered personal satisfaction. This rule will also
prevent the sacrifice of life, to which filial affection might expose a
generous youth, who in his conscience may condemn his father’s conduct.
[22] This is a point of such vital importance, that it is impossible to
be too careful in ascertaining coolly and deliberately from which of
the parties the insult originated.
[23] To name a duel, refers to time and place.
[24] This is a point of great importance. It sometimes happens, that a
man who has insulted another, will select as his second some notorious
ruffian, who will, to use the common expression, “fix a quarrel” on
him, and endeavour to fight for his principal. Not long ago, a fellow
advertised himself in the public papers, to fight for any person who
might require his services.
[25] This rule is of importance. Forty-eight hours may be considered a
fair time to reflect upon the painful necessity of a hostile meeting;
and there is in general reason to suppose, that a challenge sent long
after a provocation, has been the result of the interference of _busy
friends_.
[26] Such an arrangement will frequently prevent fatal duels.
[27] Sword-knot.
[28] This is an important precaution, since a considerable advantage
will be obtained over an adversary, if the point of his sword should be
caught in the end of the handkerchief that hangs down.
[29] The trial by ramrod is an uncertain mode, as the depth of the
charge will vary according to the wadding; a regular powder-measure is
the only method that can ensure a fair proceeding; and, in loading by
measure, great care must be taken that the measure is given from hand
to hand. I have known a measure thrown upon the grass, (purposely or
not, I cannot presume to say,) and it was taken up quite wet by the
other party’s second, who, had he not perceived the circumstance, would
have loaded his friend’s pistol with damp powder.
[30] There is much judicious consideration in thus allowing great
advantage to the person who has received a blow, as it may tend
to render hasty subjects more cautious, not only from the just
apprehension of their affording considerable advantage to their
opponent, but of rushing into a quarrel of a desperate character.
[31] I cannot agree with this conclusion; a swordsman may so provoke
a cripple, that the latter, generally irascible, may so far forget
himself as to strike his offender: in such cases, a pistol meeting,
without taking aim, is the fairest mode of proceeding.
[32] Amongst these we may name Antonio Massa, Pomponio Torelli, Pigna,
Dario Attendolo, Suzio de la Mirandole, Fausto de Longiano, Possevino,
Rinaldo Corsa, Fabio Albergoti, Maffei.
[Transcriber’s Note:
Obvious printer errors corrected silently.
Inconsistent spelling and hyphenation are as in the original.]