tacitus on germany-第2部分

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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。

To　the　use　of　lots　and　auguries；　they　are　addicted　beyond　all　other
nations。　Their　method　of　divining　by　lots　is　exceeding　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　if　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　grooves；　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。

Affairs　of　smaller　moment　the　chiefs　determine：　about　matters　of
higher　consequence　the　whole　nation　deliberates；　yet　in　such　sort；
that　whatever　depends　upon　the　pleasure　and　decision　of　the　people；　is
examined　and　discussed　by　the　chiefs。　Where　no　accident　or　emergency
intervenes；　they　assemble　upon　stated　days；　either；　when　the　moon
changes；　or　is　full：　since　they　believe　such　seasons　to　be　the　most
fortunate　for　beginning　all　transactions。　Neither　in　reckoning　of　time
do　they　count；　like　us；　the　number　of　days　but　that　of　nights。　In　this
style　their　ordinances　are　framed；　in　this　style　their　diets
appointed；　and　with　them　the　night　seems　to　lead　and　govern　the　day。
From　their　extensive　liberty　this　evil　and　default　flows；　that　they
meet　not　at　once；　nor　as　men　commanded　and　afraid　to　disobey；　so　that
often　the　second　day；　nay　often　the　third；　is　consumed　through　the
slowness　of　the　members　in　assembling。　They　sit　down　as　they　list；
promiscuously；　like　a　crowd；　and　all　armed。　It　is　by　the　Priests　that
silence　is　enjoined；　and　with　the　power　of　correction　the　Priests　are
then　invested。　Then　the　King　or　Chief　is　heard；　as　are　others；　each
according　to　his　precedence　in　age；　or　in　nobility；　or　in　warlike
renown；　or　in　eloquence；　and　the　influence　of　every　speaker　proceeds
rather　from　his　ability　to　persuade　than　from　any　authority　to
command。　If　the　proposition　displease；　they　reject　it　by　an
inarticulate　murmur：　if　it　be　pleasing；　they　brandish　their　javelins。
The　most　honourable　manner　of　signifying　their　assent；　is　to　express
their　applause　by　the　sound　of　their　arms。

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　behooves　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　to　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　transact　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
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
likewise　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