Tacitus on Germany | Page 4

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