some　degrees　of　revenge；　we　now　begin　with　the　last　in　ours；　and　at　the
  first　meeting　nothing　is　to　be　said　but；　kill？　　What　is　this　but
  cowardice？
  Every　one　is　sensible　that　there　is　more　bravery　and　disdain　in　subduing
  an　enemy；　than　in　cutting；　his　throat；　and　in　making　him　yield；　than　in
  putting　him　to　the　sword：　besides　that　the　appetite　of　revenge　is　better
  satisfied　and　pleased　because　its　only　aim　is　to　make　itself　felt：　And
  this　is　the　reason　why　we　do　not　fall　upon　a　beast　or　a　stone　when　they
  hurt　us；　because　they　are　not　capable　of　being　sensible　of　our　revenge；
  and　to　kill　a　man　is　to　save　him　from　the　injury　and　offence　we　intend
  him。　　And　as　Bias　cried　out　to　a　wicked　fellow；　〃I　know　that　sooner　or
  later　thou　wilt　have　thy　reward；　but　I　am　afraid　I　shall　not　see　it〃；
  ＇Plutarch；　on　the　Delay　in　Divine　Justice；　c。　2。＇　and　pitied　the
  Orchomenians　that　the　penitence　of　Lyciscus　for　the　treason　committed
  against　them；　came　at　a　season　when　there　was　no　one　remaining　alive　of
  those　who　had　been　interested　in　the　offence；　and　whom　the　pleasure　of
  this　penitence　should　affect：　so　revenge　is　to　be　pitied；　when　the　person
  on　whom　it　is　executed　is　deprived　of　means　of　suffering　under　it：　for　as
  the　avenger　will　look　on　to　enjoy　the　pleasure　of　his　revenge；　so　the
  person　on　whom　he　takes　revenge　should　be　a　spectator　too；　to　be
  afflicted　and　to　repent。　　〃He　will　repent　it；〃　we　say；　and　because　we
  have　given　him　a　pistol…shot　through　the　head；　do　we　imagine　he　will
  repent？　　On　the　contrary；　if　we　but　observe；　we　shall　find；　that　he　makes
  mouths　at　us　in　falling；　and　is　so　far　from　penitency；　that　he　does　not
  so　much　as　repine　at　us；　and　we　do　him　the　kindest　office　of　life；　which
  is　to　make　him　die　insensibly；　and　soon：　we　are　afterwards　to　hide
  ourselves；　and　to　shift　and　fly　from　the　officers　of　justice；　who　pursue
  us；　whilst　he　is　at　rest。　　Killing　is　good　to　frustrate　an　offence　to
  come；　not　to　revenge　one　that　is　already　past；　and　more　an　act　of　fear
  than　of　bravery；　of　precaution　than　of　courage；　of　defence　than　of
  enterprise。　　It　is　manifest　that　by　it　we　lose　both　the　true　end　of
  revenge　and　the　care　of　our　reputation；　we　are　afraid；　if　he　lives　he
  will　do　us　another　injury　as　great　as　the　first；　'tis　not　out　of
  animosity　to　him；　but　care　of　thyself；　that　thou　gettest　rid　of　him。
  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　his　own　valour　for　the　defence　of　his　life；　without　intrusting
  a　thing　so　dear　in　a　third　man's　hand。　　For；　if　it　be　not　expressly
  agreed　upon　before　to　the　contrary；　'tis　a　combined　party　of　all　four；
  and　if　your　second　be　killed；　you　have　two　to　deal　withal；　with　good
  reason；　and　to　say　that　it　is　foul　play；　it　is　so　indeed；　as　it　is；　well
  armed；　to　attack　a　man　who　has　but　the　hilt　of　a　broken　sword　in　his
  hand；　or；　clear　and　untouched；　a　man　who　is　desperately　wounded：　but　if
  these　be　advantages　you　have　got　by　fighting；　you　may　make　use　of　them
  without　reproach。　　The　disparity　and　inequality　are　only　weighed　and
  considered　from　the　condition　of　the　combatants　when　they　began；　as　to
  the　rest；　you　must　take　your　chance：　and　though　you　had；　alone；　three
  enemies　upon　you　at　once；　your　two　companions　being　killed；　you　have　no
  more　wrong　done　you；　than　I　should　do　in　a　battle；　by　running　a　man
  through　whom　I　should　see　engaged　with　one　of　our　own　men；　with　the　like
  advantage。　　The　nature　of　society　will　have　it　so　that　where　there　is
  troop　against　troop；　as　where　our　Duke　of　Orleans　challenged　Henry；　king
  of　England；　a　hundred　against　a　hundred；　three　hundred　against　as　many；
  as　the　Argians　against　the　Lacedaemonians；　three　to　three；　as　the　Horatii
  against　the　Curiatii；　the　multitude　on　either　side　is　considered　but　as
  one　single　man：　the　hazard；　wherever　there　is　company；　being　confused　and
  mixed。
  I　have　a　domestic　interest　in　this　discourse；　for　my　brother；　the　Sieur
  de　Mattecoulom；　was　at　Rome　asked　by　a　gentleman　with　whom　he　had　no
  great　acquaintance；　and　who　was　a　defendant　challenged　by　another；　to　be
  his　second；　in　this　duel　he　found　himself　matched　with　a　gentleman　much
  better　known　to　him。　　（I　would　fain　have　an　explanation　of　these　rules　of
  honour；　which　so　often　shock　and　confound　those　of　reason。）　　After　having
  despatched　his　man；　seeing　the　two　principals　still　on　foot　and　sound；　he
  ran　in　to　disengage　his　friend。　　What　could　he　do　less？　should　he　have
  stood　still；　and　if　chance　would　have　ordered　it　so；　have　seen　him　he　was
  come　thither　to　defend　killed　before　his　face？　what　he　had　hitherto　done
  helped　not　the　business；　the　quarrel　was　yet　undecided。　　The　courtesy
  that　you　can；　and　certainly　ought　to　shew　to　your　enemy；　when　you　have
  reduced　him　to　an　ill　condition　and　have　a　great　advantage　over　him；　I　do
  not　see　how　you　can　do　it；　where　the　interest　of　another　is　concerned；
  where　you　are　only　called　in　as　an　assistant；　and　the　quarrel　is　none　of
  yours：　he　could　neither　be　just　nor　courteous；　at　the　hazard　of　him　he
  was　there　to　serve。　　And　he　was　therefore　enlarged　from　the　prisons　of
  Italy　at　the　speedy　and　solemn　request　of　our　king。　　Indiscreet　nation！
  we　are　not　content　to　make　our　vices　and　follies　known　to　the　world　by
  report　only；　but　we　must　go　into　foreign　countries；　there　to　show　them
  what　fools　we　are。　　Put　three　Frenchmen　into　the　deserts　of　Libya；　they
  will　not　live　a　month　together　without　fighting；　so　that　you　would　say
  this　peregrination　were　a　thing　purposely　designed　to　give　foreigners　the
  pleasure　of　our　tragedies；　and；　for　the　most　part；　to　such　as　rejoice　and
  laugh　at　our　miseries。　　We　go　into　Italy　to　learn　to　fence；　and　exercise
  the　art　at　the　expense　of　our　lives　before　we　have　learned　it；　and　yet；
  by　the　rule　of　discipline；　we　should　put　the　theory　before　the　practice。
  We　discover　ourselves　to　be　but　learners：
  〃Primitae　juvenum　miserae；　bellique　futuri
  Dura　rudimenta。〃
  ＇〃Wretched　the　elementary　trials　of　youth；　and　hard　the
  rudiments　of　approaching　war。〃Virgil；　AEneid；　xi。　156。＇
  I　know　that　fencing　is　an　art　very　useful　to　its　end　（in　a　duel　betwixt
  two　princes；　cousin…germans；　in　Spain；　the　elder；　says　Livy；　by　his　skill
  and　dexterity　in　arms；　easily　overcoming　the　greater　and　more　awkward
  strength　of　the　younger）；