Germany and its Tribes (Cornelius Tacitus)

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	Germany and its Tribes Author: Cornelius Tacitus	Translator: Alfred John Church
1	Germania omnis a Gallis Raetisque et Pannoniis Rheno et Danubio fluminibus , a Sarmatis Dacisque mutuo metu aut montibus separatur : cetera Oceanus ambit , latos sinus et insularum immensa spatia complectens , nuper cognitis quibusdam gentibus ac regibus , quos bellum aperuit . Rhenus , Raeticarum Alpium inaccesso ac praecipiti vertice ortus , modico flexu in occidentem versus septentrionali Oceano miscetur . Danubius molli et clementer edito montis Abnobae iugo effusus plures populos adit , donec in Ponticum mare sex meatibus erumpat ; septimum os paludibus hauritur .	Germany is separated from the Galli, the Rhæti, and Pannonii, by the rivers Rhine and Danube; mountain ranges, or the fear which each feels for the other, divide it from the Sarmatæ and Daci. Elsewhere ocean girds it, embracing broad peninsulas and islands of unexplored extent, where certain tribes and kingdoms are newly known to us, revealed by war. The Rhine springs from a precipitous and inaccessible height of the Rhætian Alps, bends slightly westward, and mingles with the Northern Ocean. The Danube pours down from the gradual and gently rising slope of Mount Abnoba, and visits many nations, to force its way at last through six channels into the Pontus; a seventh mouth is lost in marshes.
2	Ipsos Germanos indigenas crediderim minimeque aliarum gentium adventibus et hospitiis mixtos , quia nec terra olim sed classibus advehebantur qui mutare sedes quaerebant , et immensus ultra utque sic dixerim adversus Oceanus raris ab orbe nostro navibus aditur . quis porro , praeter periculum horridi et ignoti maris , Asia aut Africa aut Italia relicta Germaniam peteret , informem terris , asperam caelo , tristem cultu aspectuque nisi si patria sit ? Celebrant carminibus antiquis , quod unum apud illos memoriae et annalium genus est , Tuistonem deum terra editum . ei filium Mannum originem gentis conditoresque Manno tres filios adsignant , e quorum nominibus proximi Oceano Ingaevones , medii Herminones , ceteri Istaevones vocentur . quidam , ut in licentia vetustatis , plures deo ortos pluresque gentis appellationes , Marsos Gambrivios Suebos Vandilios adfirmant , eaque vera et antiqua nomina . ceterum Germaniae vocabulum recens et nuper additum , quoniam qui primi Rhenum transgressi Gallos expulerint ac nunc Tungri , tunc Germani vocati sint : ita nationis nomen , non gentis , evaluisse paulatim , ut omnes primum a victore ob metum , mox et a se ipsis invento nomine Germani vocarentur .	The Germans themselves I should regard as aboriginal, and not mixed at all with other races through immigration or intercourse. For, in former times, it was not by land but on shipboard that those who sought to emigrate would arrive; and the boundless and, so to speak, hostile ocean beyond us, is seldom entered by a sail from our world. And, beside the perils of rough and unknown seas, who would leave Asia, or Africa, or Italy for Germany, with its wild country, its inclement skies, its sullen manners and aspect, unless indeed it were his home? In their ancient songs, their only way of remembering or recording the past, they celebrate an earth-born god, Tuisco, and his son Mannus, as the origin of their race, as their founders. To Mannus they assign three sons, from whose names, they say, the coast tribes are called Ingævones; those of the interior, Herminones; all the rest, Istævones. Some, with the freedom of conjecture permitted by antiquity, assert that the god had several descendants, and the nation several appellations, as Marsi, Gambrivii, Suevi, Vandilii, and that these are genuine old names. The name Germany, on the other hand, they say, is modern and newly introduced, from the fact that the tribes which first crossed the Rhine and drove out the Gauls, and are now called Tungrians, were then called Germans. Thus what was the name of a tribe, and not of a race, gradually prevailed, till all called themselves by this self-invented name of Germans, which the conquerors had first employed to inspire terror.
3	Fuisse et apud eos Herculem memorant , primumque omnium virorum fortium ituri in proelia canunt . sunt illis haec quoque carmina quorum relatu , quem baritum vocant , accendunt animos futuraeque pugnae fortunam ipso cantu augurantur ; terrent enim trepidantve , prout sonuit acies , nec tam vocis ille quam virtutis concentus videtur . adfectatur praecipue asperitas soni et fractum murmur , obiectis ad os scutis , quo plenior et gravior vox repercussu intumescat . ceterum et Ulixen quidam opinantur longo illo et fabuloso errore in hunc Oceanum delatum adisse Germaniae terras , Asciburgiumque , quod in ripa Rheni situm hodieque incolitur , ab illo constitutum nominatumque ; aram quin etiam Ulixi consecratam , adiecto Laertae patris nomine , eodem loco olim repertam , monumentaque et tumulos quosdam Graecis litteris inscriptos in confinio Germaniae Raetiaeque adhuc extare . quae neque confirmare argumentis neque refellere in animo est : ex ingenio suo quisque demat vel addat fidem .	They say that Hercules, too, once visited them; and when going into battle, they sing of him first of all heroes. They have also those songs of theirs, by the recital of which (“baritus,” they call it), they rouse their courage, while from the note they augur the result of the approaching conflict. For, as their line shouts, they inspire or feel alarm. It is not so much an articulate sound, as a general cry of valour. They aim chiefly at a harsh note and a confused roar, putting their shields to their mouth, so that, by reverberation, it may swell into a fuller and deeper sound. Ulysses, too, is believed by some, in his long legendary wanderings, to have found his way into this ocean, and, having visited German soil, to have founded and named the town of Asciburgium, which stands on the bank of the Rhine, and is to this day inhabited. They even say that an altar dedicated to Ulysses, with the addition of the name of his father, Laertes, was formerly discovered on this same spot, and that certain monuments and tombs, with Greek inscriptions, still exist on the borders of Germany and Rhætia. These statements I have no intention of sustaining by proofs, or of refuting; every one may believe or disbelieve them as he feels inclined.
4	Ipse eorum opinionibus accedo qui Germaniae populos nullis aliarum nationum conubiis infectos propriam et sinceram et tantum sui similem gentem extitisse arbitrantur . unde habitus quoque corporum , tamquam in tanto hominum numero , idem omnibus : truces et caerulei oculi , rutilae comae , magna corpora et tantum ad impetum valida . laboris atque operum non eadem patientia , minimeque sitim aestumque tolerare , frigora atque inediam caelo solove adsueverunt .	For my own part, I agree with those who think that the tribes of Germany are free from all taint of inter-marriages with foreign nations, and that they appear as a distinct, unmixed race, like none but themselves. Hence, too, the same physical peculiarities throughout so vast a population. All have fierce blue eyes, red hair, huge frames, fit only for a sudden exertion. They are less able to bear laborious work. Heat and thirst they cannot in the least endure; to cold and hunger their climate and their soil inure them.
5	Terra etsi aliquanto specie differt , in universum tamen aut silvis horrida aut paludibus foeda , humidior qua Gallias , ventosior qua Noricum ac Pannoniam aspicit ; satis ferax , frugiferarum arborum impatiens , pecorum fecunda , sed plerumque improcera . ne armentis quidem suus honor aut gloria frontis : numero gaudent , eaeque solae et gratissimae opes sunt . argentum et aurum propitiine an irati dii negaverint dubito . nec tamen adfirmaverim nullam Germaniae venam argentum aurumve gignere : quis enim scrutatus est ? possessione et usu haud perinde adficiuntur : est videre apud illos argentea vasa , legatis et principibus eorum muneri data , non in alia vilitate quam quae humo finguntur . quamquam proximi ob usum commerciorum aurum et argentum in pretio habent formasque quasdam nostrae pecuniae agnoscunt atque eligunt : interiores simplicius et antiquius permutatione mercium utuntur . pecuniam probant veterem et diu notam , serratos bigatosque . argentum quoque magis quam aurum sequuntur , nulla adfectione animi , sed quia numerus argenteorum facilior usui est promisca ac vilia mercantibus .	Their country, though somewhat various in appearance, yet generally either bristles with forests or reeks with swamps; it is more rainy on the side of Gaul, bleaker on that of Noricum and Pannonia. It is productive of grain, but unfavourable to fruit-bearing trees; it is rich in flocks and herds, but these are for the most part undersized, and even the cattle have not their usual beauty or noble head. It is number that is chiefly valued; they are in fact the most highly prized, indeed the only riches of the people. Silver and gold the gods have refused to them, whether in kindness or in anger I cannot say. I would not, however, affirm that no vein of German soil produces gold or silver, for who has ever made a search? They care but little to possess or use them. You may see among them vessels of silver, which have been presented to their envoys and chieftains, held as cheap as those of clay. The border population, however, value gold and silver for their commercial utility, and are familiar with, and show preference for, some of our coins. The tribes of the interior use the simpler and more ancient practice of the barter of commodities. They like the old and well-known money, coins milled or showing a two-horse chariot. They likewise prefer silver to gold, not from any special liking, but because a large number of silver pieces is more convenient for use among dealers in cheap and common articles.
6	Ne ferrum quidem superest , sicut ex genere telorum colligitur . rari gladiis aut maioribus lanceis utuntur : hastas vel ipsorum vocabulo frameas gerunt angusto et brevi ferro , sed ita acri et ad usum habili , ut eodem telo , prout ratio poscit , vel comminus vel eminus pugnent . et eques quidem scuto frameaque contentus est , pedites et missilia spargunt , pluraque singuli , atque in immensum vibrant , nudi aut sagulo leves . nulla cultus iactatio : scuta tantum lectissimis coloribus distinguunt . paucis loricae , vix uni alterive cassis aut galea . equi non forma , non velocitate conspicui . sed nec variare gyros in morem nostrum docentur : in rectum aut uno flexu dextros agunt , ita coniuncto orbe ut nemo posterior sit . in universum aestimanti plus penes peditem roboris ; eoque mixti proeliantur , apta et congruente ad equestrem pugnam velocitate peditum , quos ex omni iuventute delectos ante aciem locant . definitur et numerus : centeni ex singulis pagis sunt , idque ipsum inter suos vocantur , et quod primo numerus fuit , iam nomen et honor est . acies per cuneos componitur . cedere loco , dummodo rursus instes , consilii quam formidinis arbitrantur . corpora suorum etiam in dubiis proeliis referunt . scutum reliquisse praecipuum flagitium , nec aut sacris adesse aut concilium inire ignominioso fas , multique superstites bellorum infamiam laqueo finierunt .	Even iron is not plentiful with them, as we infer from the character of their weapons. But few use swords or long lances. They carry a spear ( framea is their name for it), with a narrow and short head, but so sharp and easy to wield that the same weapon serves, according to circumstances, for close or distant conflict. As for the horse-soldier, he is satisfied with a shield and spear; the foot-soldiers also scatter showers of missiles, each man having several and hurling them to an immense distance, and being naked or lightly clad with a little cloak. There is no display about their equipment: their shields alone are marked with very choice colours. A few only have corslets, and just one or two here and there a metal or leathern helmet. Their horses are remarkable neither for beauty nor for fleetness. Nor are they taught various evolutions after our fashion, but are driven straight forward, or so as to make one wheel to the right in such a compact body that none is left behind another. On the whole, one would say that their chief strength is in their infantry, which fights along with the cavalry; admirably adapted to the action of the latter is the swiftness of certain foot-soldiers, who are picked from the entire youth of their country, and stationed in front of the line. Their number is fixed,—a hundred from each canton; and from this they take their name among their countrymen, so that what was originally a mere number has now become a title of distinction. Their line of battle is drawn up in a wedge-like formation. To give ground, provided you return to the attack, is considered prudence rather than cowardice. The bodies of their slain they carry off even in indecisive engagements. To abandon your shield is the basest of crimes; nor may a man thus disgraced be present at the sacred rites, or enter their council; many, indeed, after escaping from battle, have ended their infamy with the halter.
7	Reges ex nobilitate , duces ex virtute sumunt . nec regibus infinita ac libera potestas , et duces exemplo potius quam imperio , si prompti , si conspicui , si ante aciem agant , admiratione praesunt . ceterum neque animadvertere neque vincire , ne verberare quidem nisi sacerdotibus permissum , non quasi in poenam nec ducis iussu , sed velut deo imperante , quem adesse bellantibus credunt . effigiesque et signa quaedam detracta lucis in proelium ferunt ; quodque praecipuum fortitudinis incitamentum est , non casus nec fortuita conglobatio turmam aut cuneum facit , sed familiae et propinquitates ; et in proximo pignora , unde feminarum ululatus audiri , unde vagitus infantium . hi cuique sanctissimi testes , hi maximi laudatores : ad matres , ad coniuges vulnera ferunt ; nec illae numerare et exigere plagas pavent , cibosque et hortamina pugnantibus gestant .	They choose their kings by birth, their generals for merit. These kings have not unlimited or arbitrary power, and the generals do more by example than by authority. If they are energetic, if they are conspicuous, if they fight in the front, they lead because they are admired. But to reprimand, to imprison, even to flog, is permitted to the priests alone, and that not as a punishment, or at the general's bidding, but, as it were, by the mandate of the god whom they believe to inspire the warrior. They also carry with them into battle certain figures and images taken from their sacred groves. And what most stimulates their courage is, that their squadrons or battalions, instead of being formed by chance or by a fortuitous gathering, are composed of families and clans. Close by them, too, are those dearest to them, so that they hear the shrieks of women, the cries of infants. They are to every man the most sacred witnesses of his bravery— they are his most generous applauders. The soldier brings his wounds to mother and wife, who shrink not from counting or even demanding them and who administer both food and encouragement to the combatants.
8	Memoriae proditur quasdam acies inclinatas iam et labantes a feminis restitutas constantia precum et obiectu pectorum et monstrata comminus captivitate , quam longe impatientius feminarum suarum nomine timent , adeo ut efficacius obligentur animi civitatum quibus inter obsides puellae quoque nobiles imperantur . inesse quin etiam sanctum aliquid et providum putant , nec aut consilia earum aspernantur aut responsa neglegunt . vidimus sub divo Vespasiano Veledam diu apud plerosque numinis loco habitam ; sed et olim Auriniam et complures alias venerati sunt , non adulatione nec tamquam facerent deas .	Tradition says that armies already wavering and giving way have been rallied by women who, with earnest entreaties and bosoms laid bare, have vividly represented the horrors of captivity, which the Germans fear with such extreme dread on behalf of their women, that the strongest tie by which a state can be bound is the being required to give, among the number of hostages, maidens of noble birth. They even believe that the sex has a certain sanctity and prescience, and they do not despise their counsels, or make light of their answers. In Vespasian's days we saw Veleda, long regarded by many as a divinity. In former times, too, they venerated Aurinia, and many other women, but not with servile flatteries, or with sham deification.
9	Deorum maxime Mercurium colunt , cui certis diebus humanis quoque hostiis litare fas habent . Herculem ac Martem concessis animalibus placant . pars Sueborum et Isidi sacrificat : unde causa et origo peregrino sacro parum comperi nisi quod signum ipsum in modum liburnae figuratum docet advectam religionem . ceterum nec cohibere parietibus deos neque in ullam humani oris speciem adsimulare ex magnitudine caelestium arbitrantur : lucos ac nemora consecrant deorumque nominibus appellant secretum illud , quod sola reverentia vident .	Mercury is the deity whom they chiefly worship, and on certain days they deem it right to sacrifice to him even with human victims. Hercules and Mars they appease with more lawful offerings. Some of the Suevi also sacrifice to Isis. Of the occasion and origin of this foreign rite I have discovered nothing, but that the image, which is fashioned like a light galley, indicates an imported worship. The Germans, however, do not consider it consistent with the grandeur of celestial beings to confine the gods within walls, or to liken them to the form of any human countenance. They consecrate woods and groves, and they apply the names of deities to the abstraction which they see only in spiritual worship.
10	Auspicia sortesque ut qui maxime observant . sortium consuetudo simplex . virgam frugiferae arbori decisam in surculos amputant eosque notis quibusdam discretos super candidam vestem temere ac fortuito spargunt . mox , si publice consultetur , sacerdos civitatis , sin privatim , ipse pater familiae , precatus deos caelumque suspiciens ter singulos tollit , sublatos secundum impressam ante notam interpretatur . si prohibuerunt , nulla de eadem re in eundem diem consultatio ; sin permissum , auspiciorum adhuc fides exigitur . et illud quidem etiam hic notum , avium voces volatusque interrogare : proprium gentis equorum quoque praesagia ac monitus experiri . publice aluntur isdem nemoribus ac lucis , candidi et nullo mortali opere contacti ; quos pressos sacro curru sacerdos ac rex vel princeps civitatis comitantur hinnitusque ac fremitus observant . nec ulli auspicio maior fides , non solum apud plebem , sed apud proceres , apud sacerdotes ; se enim ministros deorum , illos conscios putant . est et alia observatio auspiciorum , qua gravium bellorum eventus explorant . eius gentis cum qua bellum est captivum quoquo modo interceptum cum electo popularium suorum , patriis quemque armis , committunt : victoria huius vel illius pro praeiudicio accipitur .	Augury and divination by lot no people practise more diligently. The use of the lots is simple. A little bough is lopped off a fruit-bearing tree, and cut into small pieces; these are distinguished by certain marks, and thrown carelessly and at random over a white garment. In public questions the priest of the particular state, in private the father of the family, invokes the gods, and, with his eyes towards heaven, takes up each piece three times, and finds in them a meaning according to the mark previously impressed on them. If they prove unfavourable, there is no further consultation that day about the matter; if they sanction it, the confirmation of augury is still required. For they are also familiar with the practice of consulting the notes and the flight of birds. It is peculiar to this people to seek omens and monitions from horses. Kept at the public expense, in these same woods and groves, are white horses, pure from the taint of earthly labour; these are yoked to a sacred car, and accompanied by the priest and the king, or chief of the tribe, who note their neighings and snortings. No species of augury is more trusted, not only by the people and by the nobility, but also by the priests, who regard themselves as the ministers of the gods, and the horses as acquainted with their will. They have also another method of observing auspices, by which they seek to learn the result of an important war. Having taken, by whatever means, a prisoner from the tribe with whom they are at war, they pit him against a picked man of their own tribe, each combatant using the weapons of their country. The victory of the one or the other is accepted as an indication of the issue.
11	De minoribus rebus principes consultant , de maioribus omnes , ita tamen ut ea quoque , quorum penes plebem arbitrium est , apud principes praetractentur . coeunt , nisi quid fortuitum et subitum incidit , certis diebus , cum aut incohatur luna aut impletur ; nam agendis rebus hoc auspicatissimum initium credunt . nec dierum numerum , ut nos , sed noctium computant . sic constituunt , sic condicunt : nox ducere diem videtur . illud ex libertate vitium , quod non simul nec ut iussi conveniunt , sed et alter et tertius dies cunctatione coeuntium absumitur . ut turbae placuit , considunt armati . silentium per sacerdotes , quibus tum et coercendi ius est , imperatur . mox rex vel princeps , prout aetas cuique , prout nobilitas , prout decus bellorum , prout facundia est , audiuntur auctoritate suadendi magis quam iubendi potestate . si displicuit sententia , fremitu aspernantur ; sin placuit , frameas concutiunt : honoratissimum adsensus genus est armis laudare .	About minor matters the chiefs deliberate, about the more important the whole tribe. Yet even when the final decision rests with the people, the affair is always thoroughly discussed by the chiefs. They assemble, except in the case of a sudden emergency, on certain fixed days, either at new or at full moon; for this they consider the most auspicious season for the transaction of business. Instead of reckoning by days as we do, they reckon by nights, and in this manner fix both their ordinary and their legal appointments. Night they regard as bringing on day. Their freedom has this disadvantage, that they do not meet simultaneously or as they are bidden, but two or three days are wasted in the delays of assembling. When the multitude think proper, they sit down armed. Silence is proclaimed by the priests, who have on these occasions the right of keeping order. Then the king or the chief, according to age, birth, distinction in war, or eloquence, is heard, more because he has influence to persuade than because he has power to command. If his sentiments displease them, they reject them with murmurs; if they are satisfied, they brandish their spears. The most complimentary form of assent is to express approbation with their weapons.
12	Licet apud concilium accusare quoque et discrimen capitis intendere . distinctio poenarum ex delicto : proditores et transfugas arboribus suspendunt , ignavos et imbelles et corpore infames caeno ac palude , iniecta insuper crate , mergunt . diversitas supplicii illuc respicit , tamquam scelera ostendi oporteat dum puniuntur , flagitia abscondi . sed et levioribus delictis pro modo poena : equorum pecorumque numero convicti multantur . pars multae regi vel civitati , pars ipsi qui vindicatur vel propinquis eius exsolvitur . eliguntur in isdem conciliis et principes qui iura per pagos vicosque reddunt ; centeni singulis ex plebe comites consilium simul et auctoritas adsunt .	In their councils an accusation may be preferred or a capital crime prosecuted. Penalties are distinguished according to the offence. Traitors and deserters are hanged on trees; the coward, the unwarlike, the man stained with abominable vices, is plunged into the mire of the morass, with a hurdle put over him. This distinction in punishment means that crime, they think, ought, in being punished, to be exposed, while infamy ought to be buried out of sight. Lighter offences, too, have penalties proportioned to them; he who is convicted, is fined in a certain number of horses or of cattle. Half of the fine is paid to the king or to the state, half to the person whose wrongs are avenged and to his relatives. In these same councils they also elect the chief magistrates, who administer law in the cantons and the towns. Each of these has a hundred associates chosen from the people, who support him with their advice and influence.
13	Nihil autem neque publicae neque privatae rei nisi armati agunt . sed arma sumere non ante cuiquam moris quam civitas suffecturum probaverit . tum in ipso concilio vel principum aliquis vel pater vel propinqui scuto frameaque iuvenem ornant : haec apud illos toga , hic primus iuventae honos ; ante hoc domus pars videntur , mox rei publicae . insignis nobilitas aut magna patrum merita principis dignationem etiam adulescentulis adsignant : ceteris robustioribus ac iam pridem probatis adgregantur , nec rubor inter comites aspici . gradus quin etiam ipse comitatus habet , iudicio eius quem sectantur ; magnaque et comitum aemulatio , quibus primus apud principem suum locus , et principum , cui plurimi et acerrimi comites . haec dignitas , hae vires : magno semper electorum iuvenum globo circumdari in pace decus , in bello praesidium . nec solum in sua gente cuique , sed apud finitimas quoque civitates id nomen , ea gloria est , si numero ac virtute comitatus emineat ; expetuntur enim legationibus et muneribus ornantur et ipsa plerumque fama bella profligant .	They transact no public or private business without being armed. It is not, however, usual for anyone to wear arms till the state has recognised his power to use them. Then in the presence of the council one of the chiefs, or the young man's father, or some kinsman, equips him with a shield and a spear. These arms are what the “ toga” is with us, the first honour with which youth is invested. Up to this time he is regarded as a member of a household, afterwards as a member of the commonwealth. Very noble birth or great services rendered by the father secure for lads the rank of a chief; such lads attach themselves to men of mature strength and of long approved valour. It is no shame to be seen among a chief's followers. Even in his escort there are gradations of rank, dependent on the choice of the man to whom they are attached. These followers vie keenly with each other as to who shall rank first with his chief, the chiefs as to who shall have the most numerous and the bravest followers. It is an honour as well as a source of strength to be thus always surrounded by a large body of picked youths; it is an ornament in peace and a defence in war. And not only in his own tribe but also in the neighbouring states it is the renown and glory of a chief to be distinguished for the number and valour of his followers, for such a man is courted by embassies, is honoured with presents, and the very prestige of his name often settles a war.
14	Cum ventum in aciem , turpe principi virtute vinci , turpe comitatui virtutem principis non adaequare . iam vero infame in omnem vitam ac probrosum superstitem principi suo ex acie recessisse : illum defendere , tueri , sua quoque fortia facta gloriae eius adsignare praecipuum sacramentum est : principes pro victoria pugnant , comites pro principe . si civitas in qua orti sunt longa pace et otio torpeat , plerique nobilium adulescentium petunt ultro eas nationes , quae tum bellum aliquod gerunt , quia et ingrata genti quies et facilius inter ancipitia clarescunt magnumque comitatum non nisi vi belloque tueare ; exigunt enim principis sui liberalitate illum bellatorem equum , illam cruentam victricemque frameam ; nam epulae et quamquam incompti , largi tamen apparatus pro stipendio cedunt . materia munificentiae per bella et raptus . nec arare terram aut expectare annum tam facile persuaseris quam vocare hostem et vulnera mereri ; pigrum quin immo et iners videtur sudore adquirere quod possis sanguine parare .	When they go into battle, it is a disgrace for the chief to be surpassed in valour, a disgrace for his followers not to equal the valour of the chief. And it is an infamy and a reproach for life to have survived the chief, and returned from the field. To defend, to protect him, to ascribe one's own brave deeds to his renown, is the height of loyalty. The chief fights for victory; his vassals fight for their chief. If their native state sinks into the sloth of prolonged peace and repose, many of its noble youths voluntarily seek those tribes which are waging some war, both because inaction is odious to their race, and because they win renown more readily in the midst of peril, and cannot maintain a numerous following except by violence and war. Indeed, men look to the liberality of their chief for their war-horse and their blood-stained and victorious lance. Feasts and entertainments, which, though inelegant, are plentifully furnished, are their only pay. The means of this bounty come from war and rapine. Nor are they as easily persuaded to plough the earth and to wait for the year's produce as to challenge an enemy and earn the honour of wounds. Nay, they actually think it tame and stupid to acquire by the sweat of toil what they might win by their blood.