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[“They neither shrank, nor vantage sought of ground,
They travers’d not, nor skipt from part to part,
Their blows were neither false, nor feigned found:
In fight, their rage would let them use no art.
Their swords together clash with dreadful sound,
Their feet stand fast, and neither stir nor start,
They move their hands, steadfast their feet remain.
Nor blow nor foin they strook, or thrust in vain.”
–Tasso, Gierus. Lib., c. 12, st. 55, Fairfax’s translation.]

Butts, tilting, and barriers, the feint of warlike fights, were the exercises of our forefathers: this other exercise is so much the less noble, as it only respects a private end; that teaches us to destroy one another against law and justice, and that every way always produces very ill effects. It is much more worthy and more becoming to exercise ourselves in things that strengthen than that weaken our government and that tend to the public safety and common glory. The consul, Publius Rutilius, was the first who taught the soldiers to handle their arms with skill, and joined art with valour, not for the rise of private quarrel, but for war and the quarrels of the people of Rome; a popular and civil defence. And besides the example of Caesar, who commanded his men to shoot chiefly at the face of Pompey’s soldiers in the battle of Pharsalia, a thousand other commanders have also bethought them to invent new forms of weapons and new ways of striking and defending, according as occasion should require.

But as Philopoemen condemned wrestling, wherein he excelled, because the preparatives that were therein employed were differing from those that appertain to military discipline, to which alone he conceived men of honour ought wholly to apply themselves; so it seems to me that this address to which we form our limbs, those writhings and motions young men are taught in this new school, are not only of no use, but rather contrary and hurtful to the practice of fight in battle; and also our people commonly make use of particular weapons, and peculiarly designed for duel; and I have seen, when it has been disapproved, that a gentleman challenged to fight with rapier and poignard appeared in the array of a man-at-arms, and that another should take his cloak instead of his poignard. It is worthy of consideration that Laches in Plato, speaking of learning to fence after our manner, says that he never knew any great soldier come out of that school, especially the masters of it: and, indeed, as to them, our experience tells as much. As to the rest, we may at least conclude that they are qualities of no relation or correspondence; and in the education of the children of his government, Plato interdicts the art of boxing, introduced by Amycus and Epeius, and that of wrestling, by Antaeus and Cercyo, because they have another end than to render youth fit for the service of war and contribute nothing to it. But I see that I have somewhat strayed from my theme.

The Emperor Mauricius, being advertised by dreams and several prognostics, that one Phocas, an obscure soldier, should kill him, questioned his son-in-law, Philip, who this Phocas was, and what were his nature, qualities, and manners; and so soon as Philip, amongst other things, had told him that he was cowardly and timorous, the emperor immediately concluded then that he was a murderer and cruel. What is it that makes tyrants so sanguinary? ‘Tis only the solicitude for their own safety, and that their faint hearts can furnish them with no other means of securing themselves than in exterminating those who may hurt them, even so much as women, for fear of a scratch:

“Cuncta ferit, dum cuncta timer.”

[“He strikes at all who fears all.”
–Claudius, in Eutrop., i. 182.]