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 boasted 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, than 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. 2

The very origin of duelling should make us blush at its permanency,—springing from the darkest eras of barbarism, when scarcely a vestige was 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 independent 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 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 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 external 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 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 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 imperfectly 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 with 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 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 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, 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. 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 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. 7

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 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 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.