neither in truth do they abound in iron, as from the fashion of their weapons may be gathered. swords they rarely use, or the larger spear. they carry javelins or, in their own language, framms, pointed with a piece of iron short and narrow, but so sharp and manageable, that with the same weapon they can fight at a distance or hand to hand, just as need requires. nay, the horsemen also are content with a shield and a javelin. the foot throw likewise weapons missive, each particular is armed with many, and hurls them a mighty space, all naked or only wearing a light cassock. in their equipment they show no ostentation; only that their shields are diversified and adorned with curious colours. with coats of mail very few are furnished, and hardly upon any is seen a headpiece or helmet. their horses are nowise signal either in fashion or in fleetness; nor taught to wheel and bound, according to the practice of the romans: they only move them forward in a line, or turn them right about, with such compactness and equality that no one is ever behind the rest. 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.

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 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 in 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. in the place of pay, they are supplied with a daily table and repasts; though grossly prepared, yet very profuse. for maintaining such liberality and munificence, a fund is furnished by continual wars and plunder. nor could you so easily persuade them to cultivate the ground, or to await the return of the seasons and produce of the year, as to provoke the foe and to risk wounds and death: since stupid and spiritless they account it, to acquire by their sweat what they can gain by their blood.

upon any recess from war, they do not much attend the chase. much more of their time they pass in indolence, resigned to sleep and repasts. all the most brave, all the most warlike, apply to nothing at all; but to their wives, to the ancient men, and to even the most impotent domestic, trust all the care of their house, and of their lands and possessions. they themselves loiter. such is the amazing diversity of their nature, that in the same men is found so much delight in sloth, with so much enmity to tranquillity and repose. the communities are wont, of their own accord and man by man, to bestow upon their princes a certain number of beasts, or a certain portion of grain; a contribution which passes indeed for a mark of reverence and honour, but serves also to supply their necessities. they chiefly rejoice in the gifts which come from the bordering countries, such as are sent not only by particulars but in the name of the state; curious horses, splendid armour, rich harness, with collars of silver and gold. now too they have learnt, what we have taught them, to receive money.

that none of the several people in germany live together in cities, is abundantly known; nay, that amongst them none of their dwellings are suffered to be contiguous. they inhabit apart and distinct, just as a fountain, or a field, or a wood happened to invite them to settle. they raise their villages in opposite rows, but not in our manner with the houses joined one to another. every man has a vacant space quite round his own, whether for security against accidents from fire, or that they want the art of building. with them in truth, is unknown even the use of mortar and of tiles. in all their structures they employ materials quite gross and unhewn, void of fashion and comeliness. some parts they besmear with an earth so pure and resplendent, that it resembles painting and colours. they are likewise wont to scoop caves deep in the ground, and over them to lay great heaps of dung. thither they retire for shelter in the winter, and thither convey their grain: for by such close places they mollify the rigorous and excessive cold. besides when at any time their enemy invades them, he can only ravage the open country, but either knows not such recesses as are invisible and subterraneous; or must suffer them to escape him, on this very account that he is uncertain where to find them.

for their covering a mantle is what they all wear, fastened with a clasp or, for want of it, with a thorn. as far as this reaches not they are naked, and lie whole days before the fire. the most wealthy are distinguished with a vest, not one large and flowing like those of sarmatians and parthians, but girt close about them and expressing the proportion of every limb. they likewise wear the skins of savage beasts, a dress which those bordering upon the rhine use without any fondness or delicacy, but about which such who live further in the country are more curious, as void of all apparel introduced by commerce. they choose certain wild beasts, and, having flayed them, diversify their hides with many spots, as also with the skins of monsters from the deep, such as are engendered in the distant ocean and in seas unknown. neither does the dress of the women differ from that of the men, save that the women are orderly attired in linen embroidered with purple, and use no sleeves, so that all their arms are bare. the upper part of their breast is withal exposed.

yet the laws of matrimony are severely observed there; for 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.

to the husband, the wife tenders no dowry; but the husband, to the wife. the parents and relations attend and declare their approbation of the presents, not presents adapted to feminine pomp and delicacy, nor such as serve to deck the new married woman; but oxen and horse accoutred, and a shield, with a javelin and sword. by virtue of these gifts, she is espoused. she too on her part brings her husband some arms. this they esteem the highest tie, these the holy mysteries, and matrimonial gods. that the woman may not suppose herself free from the considerations of fortitude and fighting, or exempt from the casualties of war, the very first solemnities of her wedding serve to warn her, that she comes to her husband as a partner in his hazards and fatigues, that she is to suffer alike with him, to adventure alike, during peace or during war. this the oxen joined in the same yoke plainly indicate, this the horse ready equipped, this the present of arms. 'tis thus she must be content to live, thus to resign life. the arms which she then receives she must preserve inviolate, and to her sons restore the same, as presents worthy of them, such as their wives may again receive, and still resign to her grandchildren.

they therefore live in a state of chastity well secured; corrupted by no seducing shows and public diversions, by no irritations from banqueting. of learning and of any secret intercourse by letters, they are all equally ignorant, men and women. amongst a people so numerous, adultery is exceeding rare; a crime instantly punished, and the punishment left to be inflicted by the husband. he, having cut off her hair, expells her from his house naked, in presence of her kindred, and pursues her with stripes throughout the village. for, to a woman who has prostituted her person, no pardon is ever granted. however beautiful she may be, however young, however abounding in wealth, a husband she can never find. in truth, nobody turns vices into mirth there, nor is the practice of corrupting and of yielding to corruption, called the custom of the age. better still do those communities, in which none but virgins marry, and where to a single marriage all their views and inclinations are at once confined. thus, as they have but one body and one life, they take but one husband, that beyond him they may have no thought, no further wishes, nor love him only as their husband but as their marriage. to restrain generation and the increase of children, is esteemed an abominable sin, as also to kill infants newly born. and more powerful with them are good manners, than with other people are good laws.

in all their houses the children are reared naked and nasty; and thus grow into those limbs, into that bulk, which with marvel we behold. they are all nourished with the milk of their own mothers, and never surrendered to handmaids and nurses. the lord you cannot discern from the slave, by any superior delicacy in rearing. amongst the same cattle they promiscuously live, upon the same ground they without distinction lie, till at a proper age the free-born are parted from the rest, and their bravery recommend them to notice. slow and late do the young men come to the use of women, and thus very long preserve the vigour of youth. neither are the virgins hastened to wed. they must both have the same sprightly youth, the like stature, and marry when equal and able-bodied. thus the robustness of the parents is inherited by the children. children are holden in the same estimation with their mother's brother, as with their father. some hold this tie of blood to be most inviolable and binding, and in receiving of hostages, such pledges are most considered and claimed, as they who at once possess affections the most unalienable, and the most diffuse interest in their family. to every man, however, his own children are heirs and successors: wills they make none: for want of children his next akin inherits; his own brothers, those of his father, or those of his mother. to ancient men, the more they abound in descendants, in relations and affinities, so much the more favour and reverence accrues. from being childless, no advantage nor estimation is derived.

all the enmities of your house, whether of your father or of your kindred, you must necessarily adopt; as well as all their friendships. neither are such enmities unappeasable and permanent: since even for so great a crime as homicide, compensation is made by a fixed number of sheep and cattle, and by it the whole family is pacified to content. a temper this, wholesome to the state; because to a free nation, animosities and faction are always more menacing and perilous. in social feasts, and deeds of hospitality, no nation upon earth was ever more liberal and abounding. to refuse admitting under your roof any man whatsoever, is held wicked and inhuman. every man receives every comer, and treats him with repasts as large as his ability can possibly furnish. when the whole stock is consumed, he who has treated so hospitably guides and accompanies his guest to the next house, though neither of them invited. nor avails it, that they were not; they are there received, with the same frankness and humanity. between a stranger and an acquaintance, in dispensing the rules and benefits of hospitality, no difference is made. upon your departure, if you ask anything, it is the custom to grant it; and with the same facility, they ask of you. in gifts they delight, but neither claim merit from what they give, nor own any obligation for what they receive. their manner of entertaining their guests is familiar and kind.

the moment they rise from sleep, which they generally prolong till late in the day, they bathe, most frequently in warm water; as in a country where the winter is very long and severe. from bathing, they sit down to meat; every man apart, upon a particular seat, and at a separate table. they then proceed to their affairs, all in arms; as in arms, they no less frequently go to banquet. to continue drinking night and day without intermission, is a reproach to no man. frequent then are their broils, as usual amongst men intoxicated with liquor; and such broils rarely terminate in angry words, but for the most part in maimings and slaughter. moreover in these their feasts, they generally deliberate about reconciling parties at enmity, about forming affinities, choosing of princes, and finally about peace and war. for they judge, that at no season is the soul more open to thoughts that are artless and upright, or more fired with such as are great and bold. this people, of themselves nowise subtile or politic, from the freedom of the place and occasion acquire still more frankness to disclose the most secret motions and purposes of their hearts. when therefore the minds of all have been once laid open and declared, on the day following the several sentiments are revised and canvassed; and to both conjectures of time, due regard is had. they consult, when they know not how to dissemble; they determine, when they cannot mistake.

for their drink, they draw a liquor from barley or other grain; and ferment the same so as to make it resemble wine. nay, they who dwell upon the bank of the rhine deal in wine. their food is very simple; wild fruit, fresh venison, or coagulated milk. they banish hunger without formality, without curious dressing and curious fare. in extinguishing thirst, they use not equal temperance. if you will but humour their excess in drinking, and supply them with as much as they covet, it will be no less easy to vanquish them by vices than by arms.