These are to each particular the
witnesses
whom he most
reverences and dreads; these yield him the praise which affect him most.
reverences and dreads; these yield him the praise which affect him most.
Tacitus
To one who considers the whole it is manifest, that
in their foot their principal strength lies, and therefore they fight
intermixed with the motions and engagements of the cavalry. So that the
infantry are elected from amongst the most robust of their youth, and
placed in front of the army. The number to be sent is also ascertained,
out of every village _an hundred_, and by this very name they continue
to be called at home, _those of the hundred band_: thus what was at
first no more than a number, becomes thenceforth a title and distinction
of honour. In arraying their army, they divide the whole into distinct
battalions formed sharp in front. To recoil in battle, provided you
return again to the attack, passes with them rather for policy than
fear. Even when the combat is no more than doubtful, they bear away the
bodies of their slain. The most glaring disgrace that can befall them,
is to have quitted their shield; nor to one branded with such ignominy
is it lawful to join in their sacrifices, or to enter into their
assemblies; and many who had escaped in the day of battle, have hanged
themselves to put an end to this their infamy.
In the choice of kings they are determined by the splendour of their
race, in that of generals by their bravery. Neither is the power of
their kings unbounded or arbitrary: and their generals procure obedience
not so much by the force of their authority as by that of their example,
when they appear enterprising and brave, when they signalise themselves
by courage and prowess; and if they surpass all in admiration and
pre-eminence, if they surpass all at the head of an army. But to none
else but the Priests is it allowed to exercise correction, or to inflict
bonds or stripes. Nor when the Priests do this, is the same considered
as a punishment, or arising from the orders of the general, but from the
immediate command of the Deity, Him whom they believe to accompany them
in war. They therefore carry with them when going to fight, certain
images and figures taken out of their holy groves. What proves the
principal incentive to their valour is, that it is not at random nor by
the fortuitous conflux of men that their troops and pointed battalions
are formed, but by the conjunction of whole families, and tribes of
relations. Moreover, close to the field of battle are lodged all the
nearest and most interesting pledges of nature. Hence they hear the
doleful howlings of their wives, hence the cries of their tender
infants.
These are to each particular the witnesses whom he most
reverences and dreads; these yield him the praise which affect him most.
Their wounds and maims they carry to their mothers, or to their wives,
neither are their mothers or wives shocked in telling, or in sucking
their bleeding sores. Nay, to their husbands and sons whilst engaged in
battle, they administer meat and encouragement.
In history we find, that some armies already yielding and ready to fly,
have been by women restored, through their inflexible importunity
and entreaties, presenting their breasts, and showing their impending
captivity; an evil to the Germans then by far most dreadful when it
befalls their women. So that the spirit of such cities as amongst
their hostages are enjoined to send their damsels of quality, is always
engaged more effectually than that of others. They even believe them
endowed with something celestial and the spirit of prophecy. Neither
do they disdain to consult them, nor neglect the responses which they
return. In the reign of the deified Vespasian, we have seen _Veleda_ for
a long time, and by many nations, esteemed and adored as a divinity. In
times past they likewise worshipped _Aurinia_ and several more, from
no complaisance or effort of flattery, nor as Deities of their own
creating.
Of all the Gods, Mercury is he whom they worship most. To him on certain
stated days it is lawful to offer even human victims. Hercules and Mars
they appease with beasts usually allowed for sacrifice. Some of the
Suevians make likewise immolations to _Isis_. Concerning the cause and
original of this foreign sacrifice I have found small light; unless
the figure of her image formed like a galley, show that such devotion
arrived from abroad. For the rest, from the grandeur and majesty of
beings celestial, they judge it altogether unsuitable to hold the Gods
enclosed within walls, or to represent them under any human likeness.
They consecrate whole woods and groves, and by the names of the Gods
they call these recesses; divinities these, which only in contemplation
and mental reverence they behold.
in their foot their principal strength lies, and therefore they fight
intermixed with the motions and engagements of the cavalry. So that the
infantry are elected from amongst the most robust of their youth, and
placed in front of the army. The number to be sent is also ascertained,
out of every village _an hundred_, and by this very name they continue
to be called at home, _those of the hundred band_: thus what was at
first no more than a number, becomes thenceforth a title and distinction
of honour. In arraying their army, they divide the whole into distinct
battalions formed sharp in front. To recoil in battle, provided you
return again to the attack, passes with them rather for policy than
fear. Even when the combat is no more than doubtful, they bear away the
bodies of their slain. The most glaring disgrace that can befall them,
is to have quitted their shield; nor to one branded with such ignominy
is it lawful to join in their sacrifices, or to enter into their
assemblies; and many who had escaped in the day of battle, have hanged
themselves to put an end to this their infamy.
In the choice of kings they are determined by the splendour of their
race, in that of generals by their bravery. Neither is the power of
their kings unbounded or arbitrary: and their generals procure obedience
not so much by the force of their authority as by that of their example,
when they appear enterprising and brave, when they signalise themselves
by courage and prowess; and if they surpass all in admiration and
pre-eminence, if they surpass all at the head of an army. But to none
else but the Priests is it allowed to exercise correction, or to inflict
bonds or stripes. Nor when the Priests do this, is the same considered
as a punishment, or arising from the orders of the general, but from the
immediate command of the Deity, Him whom they believe to accompany them
in war. They therefore carry with them when going to fight, certain
images and figures taken out of their holy groves. What proves the
principal incentive to their valour is, that it is not at random nor by
the fortuitous conflux of men that their troops and pointed battalions
are formed, but by the conjunction of whole families, and tribes of
relations. Moreover, close to the field of battle are lodged all the
nearest and most interesting pledges of nature. Hence they hear the
doleful howlings of their wives, hence the cries of their tender
infants.
These are to each particular the witnesses whom he most
reverences and dreads; these yield him the praise which affect him most.
Their wounds and maims they carry to their mothers, or to their wives,
neither are their mothers or wives shocked in telling, or in sucking
their bleeding sores. Nay, to their husbands and sons whilst engaged in
battle, they administer meat and encouragement.
In history we find, that some armies already yielding and ready to fly,
have been by women restored, through their inflexible importunity
and entreaties, presenting their breasts, and showing their impending
captivity; an evil to the Germans then by far most dreadful when it
befalls their women. So that the spirit of such cities as amongst
their hostages are enjoined to send their damsels of quality, is always
engaged more effectually than that of others. They even believe them
endowed with something celestial and the spirit of prophecy. Neither
do they disdain to consult them, nor neglect the responses which they
return. In the reign of the deified Vespasian, we have seen _Veleda_ for
a long time, and by many nations, esteemed and adored as a divinity. In
times past they likewise worshipped _Aurinia_ and several more, from
no complaisance or effort of flattery, nor as Deities of their own
creating.
Of all the Gods, Mercury is he whom they worship most. To him on certain
stated days it is lawful to offer even human victims. Hercules and Mars
they appease with beasts usually allowed for sacrifice. Some of the
Suevians make likewise immolations to _Isis_. Concerning the cause and
original of this foreign sacrifice I have found small light; unless
the figure of her image formed like a galley, show that such devotion
arrived from abroad. For the rest, from the grandeur and majesty of
beings celestial, they judge it altogether unsuitable to hold the Gods
enclosed within walls, or to represent them under any human likeness.
They consecrate whole woods and groves, and by the names of the Gods
they call these recesses; divinities these, which only in contemplation
and mental reverence they behold.
