Chatelain’s remarks on this subject are also worthy of quotation: “It is a long time since the controversy on duelling was exhausted: all that has as yet resulted from the discussion is, that its adversaries have triumphantly demonstrated the barbarity of the custom; nevertheless, duelling has not been discontinued, but has, as in former times, exercised its fatal influence, and levied from society an annual tribute of blood and tears. Philosophy has exerted its best endeavours, and has triumphed in the presence of reason; but receded before the tyranny of prejudice, and the tenacity of custom. What resources, then, are left to those who would still strive in the cause of humanity to exert themselves further? The coercive influence of the law has been found as ineffectual as the persuasive power of reason; how, then, shall we stem the tide of opinion? For three centuries, legislation and philosophy have been unsuccessful; therefore, since we must submit to an irresistible evil, let us seek to limit its sphere of action. Let us trace rules which shall not be infringed, and define the exigences of the point of honour, by warning sensible men against an exaggeration of susceptibility, and by determining on invariable rules the duties of seconds, whose inexperience on these occasions may become so fatal, but whose wisdom and firmness may in many cases prevent the most calamitous results.” CHAPTER XVII. DUELS IN ITALY. In the commencement of this work I have endeavoured to show that the practice of duelling was unknown amongst the ancient Romans; for although, as I have observed, various combats have been recorded between individuals who had stepped out of the ranks of their army to sustain the honour of their country, yet they cannot be considered in the light of duels, as no private resentment or personal wrongs had to be gratified or revenged. Such were the combats of Manlius Torquatus and Valerius Corvinus. It was after the irruption of the northern barbarians that these savage hordes, after putting to the sword as many victims as they could immolate, turned against each other their blood-stained arms; and historians relate that, after the failure of the Goths in their attack upon Rome in 405, upwards of thirty thousand of these barbarians destroyed each other on their retreat. It was after the progress of Christianity amongst these fierce invaders that these scenes of murder gradually ceased to prevail, as appears by the following letter of Theodoric to the rude tribes of Hungary.