In the kingdom of Narsingah this expedient would be useless to us, where not only soldiers, but tradesmen also, end their differences by the sword.  The king never denies the field to any who wish to fight; and when they are persons of quality; he looks on, rewarding the victor with a chain of gold,—­for which any one who pleases may fight with him again, so that, by having come off from one combat, he has engaged himself in many.

If we thought by virtue to be always masters of our enemies, and to triumph over them at pleasure, we should be sorry they should escape from us as they do, by dying:  but we have a mind to conquer, more with safety than honour, and, in our quarrel, more pursue the end than the glory.

Asnius Pollio, who, as being a worthy man, was the less to be excused, committed a like, error, when, having written a libel against Plancus, he forbore to publish it till he was dead; which is to bite one’s thumb at a blind man, to rail at one who is deaf, to wound a man who has no feeling, rather than to run the hazard of his resentment.  And it was also said of him that it was only for hobgoblins to wrestle with the dead.

He who stays to see the author die, whose writings he intends to question, what does he say but that he is weak in his aggressiveness?  It was told to Aristotle that some one had spoken ill of him:  “Let him do more,” said he; “let him whip me too, provided I am not there.”

Our fathers contented themselves with revenging an insult with the lie, the lie with a box of the ear, and so forward; they were valiant enough not to fear their adversaries, living and provoked we tremble for fear so soon as we see them on foot.  And that this is so, does not our noble practice of these days, equally to prosecute to death both him that has offended us and him we have offended, make it out?  ’Tis also a kind of cowardice that has introduced the custom of having seconds, thirds, and fourths in our duels; they were formerly duels; they are now skirmishes, rencontres, and battles.  Solitude was, doubtless, terrible to those who were the first inventors of this practice: 

“Quum in se cuique minimum fiduciae esset,”

for naturally any company whatever is consolatory in danger.  Third persons were formerly called in to prevent disorder and foul play only, and to be witness of the fortune of the combat; but now they have brought it to this pass that the witnesses themselves engage; whoever is invited cannot handsomely stand by as an idle spectator, for fear of being suspected either of want of affection or of courage.  Besides the injustice and unworthiness of such an action, of engaging other strength and valour in the protection of your honour than your own, I conceive it a disadvantage to a brave man, and who wholly relies upon himself, to shuffle his fortune with that of a second; every one runs hazard enough himself without hazarding for another, and has enough to do to assure himself in