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 above the quiet unpretending virtues. The very existence of such a class in society renders these things unavoidable.

The nobles of the middle ages placed military courage foremost among virtues, and in lieu of many of them. This was again a peculiar opinion which arose necessarily from the peculiarity of the state of society. Feudal aristocracy existed by war and for war; its power had been founded by arms, and by arms that power was maintained; it therefore required nothing more than military courage, and that quality was naturally exalted above all others; whatever denoted it, even at the expense of reason and humanity, was therefore approved and frequently enjoined by the manners of the time. Such was the main principle; the caprice of man was only to be traced in minuter details. That a man should regard a tap on the cheek as an unbearable insult, and should be obliged to kill in single combat the person who struck him thus lightly, is an arbitrary rule; but that a noble could not tranquilly receive an insult, and was dishonoured if he allowed himself to take a blow without fighting, were direct consequences of the fundamental principles and the wants of a military aristocracy.

Thus it was true to a certain extent to assert that the laws of honour were capricious; but these caprices of honour were always confined within certain necessary limits. The peculiar rule, which was called honour by our forefathers, is so far from being an arbitrary law in my eyes, that I would readily engage to ascribe its most incoherent and fantastical injunctions to a small number of fixed and invariable wants inherent in feudal society.

If I were to trace the notion of feudal honour into the domain of politics, I should not find it more difficult to explain its dictates. The state of society and the political institutions of the middle ages were such, that the supreme power of the nation never governed the community directly. That power did not exist in the eyes of the people: every man looked up to a certain individual whom he was bound to obey; by that intermediate personage he was connected with all the others. Thus in feudal society the whole system of the commonwealth rested upon the sentiment of fidelity to the person of the lord: to destroy that sentiment was to open the sluices of anarchy. Fidelity to a political superior was, moreover, a sentiment of which all the members of the aristocracy had constant opportunities of estimating the importance; for every