Tacitus: Germania

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Medieval Sourcebook: 2000 YR OLD INFO ON ANCIENT GERMAN CULTURE

Tacitus:

Germania, trans. Thomas Gordon

 

 

"...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..."

 

 

"...In history we find, that some armies already yielding and ready

to fly, have been by the women restored, through their inflexible

importunity and entreaty, 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

ialley, 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.

 

To the use of lots and auguries, they are addicted beyond all other

nations. Their method of divining by lots is exceedingly simple. From

a tree which bears fruit they cut a twig, and divide it into two

small pieces. These they distinguish by so many several marks, and

throw them at random and without order upon a white garment. Then the

Priest of the community, if for the public the lots are consulted, or

the father of a family about a private concern, after he has solemnly

invoked the Gods, with eyes lifted up to heaven, takes up every piece

thrice, and having done thus forms a judgment according to the marks

before made. If the chances have proved forbidding, they are no more

consulted upon the same affair during the same day: even when they

are inviting, yet, for confirmation, the faith of auguries too is

tried. Yea, here also is the known practice of divining events from

the voices and flight of birds. But to this nation it is peculiar, to

learn presages and admonitions divine from horses also. These are

nourished by the State in the same sacred woods and groves, all milk-

white and employed in no earthly labour. These yoked in the holy

chariot, are accompanied by the Priest and the King, or the Chief of

the Community, who both carefully observed his actions and neighing.

Nor in any sort of augury is more faith and assurance reposed, not by

the populace only, but even by the nobles, even by the Priests. These

account themselves the ministers of the Gods, and the horses privy to

his will. They have likewise another method of divination, whence to

learn the issue of great and mighty wars. From the nation with whom

they are at war they contrive, it avails not how, to gain a captive:

him they engage in combat with one selected from amongst themselves,

each armed after the manner of his country, and according as the

victory falls to this or to the other, gather a presage of the

whole..."In the assembly it is allowed to present accusations, and to

prosecute capital offences. Punishments vary according to the quality

of the crime. Traitors and deserters they hang upon trees. Cowards,

and sluggards, and unnatural prostitutes they smother in mud and bogs

under an heap of hurdles. Such diversity in their executions has this

view, that in punishing of glaring iniquities, it behoves likewise to

display them to sight; but effeminacy and pollution must be buried

and concealed. In lighter transgressions too the penalty is measured

by the fault, and the delinquents upon conviction are condemned to

pay a certain number of horses or cattle. Part of this mulct accrues

to the King or the community, part to him whose wrongs are

vindicated, or to his next kindred. In the same assemblies are also

chosen their chiefs or rulers, such as administer justice in their

villages and boroughs. To each of these are assigned an hundred

persons chosen from amongst the populace, to accompany and assist

him, men who help him at once with their authority and their counsel.

 

Without being armed they traisact nothing, whether of public or

private concernment. But it is repugnant to their custom for any man

to use arms, before the community has attested his capacity to wield

them. Upon such testimonial, either one of the rulers, or his father,

or some kinsman dignify the young man in the midst of the assembly,

with a shield and javelin. This amongst them is the manly robe, this

the first degree of honour conferred upon their youth. Before this

they seem no more than part of a private family, but thenceforward

part of the Commonweal. The princely dignity they confer even upon

striplings, whose race is eminently noble, or whose fathers have done

great and signal services to the State. For about the rest, who are

more vigorous and long since tried, they crowd to attend: nor is it

any shame to be seen amongst the followers of these. Nay, there are

lilkewise degrees of followers, higher or lower, just as he whom they

follow judges fit. Mighty too is the emulation amongst these

followers, of each to be first in favour with his Prince; mighty also

the emulation of the Princes, to excel in the number and valour of

followers. This is their principal state, this their chief force, to

be at all times surrounded with a huge band of chosen young men, for

ornament and glory in peace, for security and defence in war. Nor is

it amongst his own people only, but even from the neighbouring

communities, that any of their Princes reaps so much renown and a

name so great, when he surpasses in the number and magnanimity of his

followers. For such are courted by Embassies, and distinguished with

presents, and by the terror of their fame alone often dissipate wars.

 

In the day of battle, it is scandalous to the Prince to be surpassed

in feats of bravery, scandalous to his followers to fail in matching

the bravery of the Prince. But it is infamy during life, and

indelible reproach, to return alive from a battle where their Prince

was slain. To preserve their Prince, to defend him, and to ascribe to

his glory all their own valorous deeds, is the sum and most sacred

part of their oath. The Princes fight for victory; for the Prince his

followers fight. Many of the young nobility, when their own community

comes to languish in its vigour by long peace and inactivity, betake

themselves through impatience to other States which then prove to be

in war. For, besides that this people cannot brook repose, besides

that by perilous adventures they more quickly blazon their fame, they

cannot otherwise than by violence and war support their huge train of

retainers. For from the liberality of their Prince, they demand and

enjoy that war-horse of theirs, with that victorious javelin dyed in

the blood of their enemies..."

 

..."Yet the laws of matrimony are severely observed there; nor in

the whole of their manners is aught more praiseworthy than this: for

they are almost the only Barbarians contented with one wife,

excepting a very few amongst them; men of dignity who marry divers

wives, from no wantonness or lubricity, but courted for the lustre of

their family into many alliances..."

 

 

 

"...There follow in order the Reudignians, and Aviones, and Angles,

and Varinians, and Eudoses, and Suardones and Nuithones; all defended

by rivers or forests. Nor in one of these nations does aught

remarkable occur, only that they universally join in the worship of

Herthum; that is to say, the Mother Earth. Her they believe to

interpose in the affairs of man, and to visit countries. In an island

of the ocean stands the wood Castum: in it is a chariot dedicated to

the Goddess, covered over with a curtain, and permitted to be touched

by none but the Priest. Whenever the Goddess enters this her holy

vehicle, he perceives her; and with profound veneration attends the

motion of the chariot, which is always drawn by yoked cows. Then it

is that days of rejoicing always ensue, and in all places whatsoever

which she descends to honour with a visit and her company, feasts and

recreation abound. They go not to war; they touch no arms; fast laid

up is every hostile weapon; peace and repose are then only known,

then only beloved, till to the temple the same priest reconducts the

Goddess when well tired with the conversation of mortal beings. Anon

the chariot is washed and purified in a secret lake, as also the

curtains; nay, the Deity herself too, if you choose to believe it. In

this office it is slaves who minister, and they are forthwith doomed

to be swallowed up in the same lake. Hence all men are possessed with

mysterious terror; as well as with a holy ignorance what that must

be, which none see but such as are immediately to perish. Moreover

this quarter of the Suevians stretches to the middle of Germany..."

 

"...Amongst the Naharvalians is shown a grove, sacred to devotion

extremely ancient. Over it a Priest presides apparelled like a woman;

but according to the explication of the Romans, 'tis Castor and

Pollux who are here worshipped. This Divinity is named Alcis. There

are indeed no images here, no traces of an extraneous superstition:

yet their devotion is addressed to young men and to brothers. Now the

Aryans, besides their forces, in which they surpass the several

nations just recounted, are in their persons stern and truculent; and

even humour and improve their natural grimness and ferocity by art

and time. They wear black shields, their bodies are painted black,

they choose dark nights for engaging in battle; and by the very awe

and ghastly hue of their army, strike the enemy with dread, as none

can bear this their aspect so surprising and as it were quite

infernal. For, in all battles the eyes are vanquished first..."

 

Medieval Sourcebook: 2000 YR OLD INFO ON ANCIENT GERMAN CULTURE

Tacitus:

Germania, trans. Thomas Gordon