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The same attitude prevailed in later additions in speaking of
duels: (B) "L'honneur des combats consiste en la jalousie du courage,
non de la science" (II,xxvii,697). He felt that duels should not be
unequal at the outset, but that if an advantage should develop, it
could be exploited. This same attitude he applied to wars between
nations. (C) "On remarque cette louable et genereuse coustume de la
nation Persienne, qu'ils parlent de leurs mortels ennemis et qu'ils
font guerre a outrance honorablement et equitablement, autant que porte
le merite de leur vertu" (II,xvii,659). He seemed to expect that when
one went to war one did one's duty whole-heartedly and courageously
but honestly: (C) "... mais celuy seul se tient pour surmonte, qui
sgait l'avoir este ny par ruse ny de.sort, (A) mais par vaillance, de
troupe a troupe en une loyalle et juste guerre" (I,v,25). I think he
would have considered cowardice in war as immoral as cruelty. In fact
what he so much admired in Epaminondas was his ability to be most energetic
and courageous in war and yet stop the train of bellicose passion
when required —when facing a friend in the enemy host or when the
enemy surrendered (III,i,801-3).
In thinking of the example of Epaminondas, he is convinced
that not all things are permitted in war (if so in love):
(B) "... toutes choses ne sont pas loisibles a un homme de bien pour
le service (C) de son Roy ny (B) de la cause generalle et des loix"
(III,i,802). Montaigne defends the rights of individuals in their
relations with one another such as giving one's word, even to an
enemy, and in the cases of family relationship. Yes, he would have the