destitute of industry and the arts, but animated with a high sense of honour and independence.

The Germans respected only those duties which they imposed on themselves. The most obscure soldier resisted with disdain the authority of the magistrates. The noblest youths blushed not to be numbered among the faithful companions of some renowned chief, to whom they devoted their arms and service. A noble emulation prevailed among the companions to obtain the first place in the esteem of their chief; amongst the chiefs to acquire the greatest number of valiant companions. To be ever surrounded by a band of select youths, was the pride and strength of the chiefs, their ornament in peace, their defence in war. The glory of such distinguished heroes diffused itself beyond the narrow limits of their own tribe. Presents and embassies solicited their friendship, and the fame of their arms often ensured victory to the party which they espoused. In the hour of danger it was shameful for the chief to be surpassed in valour by his companions; shameful for the companions not to equal the valour of their chief. To survive his fall in battle, was indelible infamy. To protect his person, and to adorn his glory with the trophies of their own exploits, were the most sacred of their duties. The chiefs combated for victory, the companions for the chief. The noblest warriors, whenever their native country was sunk in the lazi ness of peace, maintained their numerous bands in some distant scene of action, to exercise their restless spirit, and to acquire renown by voluntary dangers. Gifts worthy of soldiers, the warlike steed, the bloody and ever victorious lance, were the rewards which the companions claimed from the liberality of their chief. The rude plenty of his hospitable board was the only pay that he could bestow, or they would accept. War, rapine, and the free-will offerings of his friends, supplied the materials of this munificence.* This institution, however it might accidentally weaken the several republics, invigorated the general character of the Germans, and even ripened amongst them all the virtues of which barbarians are susceptible; the faith and valour, the hospitality and courtesy, so conspicuous long afterwards in the ages of chivalry: the honourable gifts bestowed by the

Tacit. Germ. 13, 14.

288

NATIVE CHIEFTAINS.

[CH. IX.

an

chief on his brave companions, have been supposed, ingenious writer, to contain the first rudiments of the fiets, distributed, after the conquest of the Roman provinces, by the barbarian lords among their vassals, with a similar duty of homage and military service. These conditions are, however, very repugnant to the maxims of the ancient Germans, who delighted in mutual presents; but without either imposing or accepting the weight of obligations.†

In the days of chivalry, or more properly of romance, all the men were brave, and all the women were chaste; and notwithstanding the latter of these virtues is acquired and preserved with much more difficulty than the former, it is ascribed, almost without exception, to the wives of the ancient Germans. Polygamy was not in use, except among the princes, and among them only for the sake of multiplying their alliances. Divorces were prohibited by manners rather than by laws. Adulteries were punished as rare and inexpiable crimes; nor was seduction justified by example and fashion. We may easily discover that Tacitus indulges an honest pleasure in the contrast of barbarian virtue with the dissolute conduct of the Roman ladies; yet there are some striking circumstances that give an air of truth, or at least of probability, to the conjugal faith and chastity of the Germans.

Although the progress of civilization has undoubtedly contributed to assuage the fiercer passions of human nature, it seems to have been less favourable to the virtue of chastity, whose most dangerous enemy is the softness of the mind. The refinements of life corrupt while they polish the intercourse of the sexes. The gross appetite of love becomes most dangerous when it is elevated, or rather, indeed, disguised by sentimental passion. The elegance of dress, of motion, and of manners, gives a lustre to beauty, and inflames the senses through the imagination. Luxurious entertainments, midnight dances, and licentious spectacles,

Esprit des Loix, 1. 30, c. 3. The brilliant imagination of Mon. tesquieu is corrected, however, by the dry cold reason of the Abbe de Mably. Observations sur l'Histoire de France, tom. i., p. 356. + Gaudent muneribus, sed nec data imputant, nec acceptis obli gantur. Tacit. Germ. c. 21. The adulteress was whipped through the village. Neither wealth nor beauty could inspire com passion, or procure her a second husband. 18. 19.

present at once temptation and opportunity to female. frailty. From such dangers the unpolished wives of the barbarians were secured by poverty, solitude, and the painful cares of a domestic life. The German huts, open on every side to the eye of indiscretion or jealousy, were a better safeguard of conjugal fidelity, than the walls, the bolts, and the eunuchs, of a Persian harem. To this reason, another may be added, of a more honourable nature. The Germans treated their women with esteem and confidence, consulted them on every occasion of importance, and fondly believed, that in their breasts resided a sanctity and wisdom more than human. Some of these interpreters of fate, such as Velleda, in the Batavian war, governed in the name of the Deity the fiercest nations of Germany.† The rest of the sex, without being adored as goddesses, were respected as the free and equal companions of soldiers; associated even by the marriage ceremony, to a life of toil, of danger, and of glory. In their great invasions, the camps of the barbarians were filled with a multitude of women, who remained firm and undaunted amidst the sound of arms, the various forms of destruction, and the honourable wounds of their sons and husbands.§ Fainting armies of Germans have more than once been driven back upon the enemy, by the generous despair of the women, who dreaded death much less than servitude. If the day was irrecoverably lost, they well knew how to deliver themselves and their children, with their own hands, from an insulting victor. Heroines of such a cast may claim our admiration; but they were most assuredly neither lovely, nor very susceptible of love. Whilst they affected to emulate the stern virtues of man, they must have resigned that attractive softness in which principally consists the charm and weakness of woman. Conscious pride taught the Ger

* Ovid employs two hundred lines in the research of places the most favourable to love. Above all, he considers the theatre as the best adapted to collect the beauties of Rome, and to melt them into tenderness and sensuality. Tacit. Hist. 4, 61, 65. + The marriage present was a yoke of oxen, horses, and arms. See Germ. c. 18. Tacitus is somewhat too florid on the subject. of exigere into exugere is a most excellent correction. c. 7. Plutarch, in Mario. Before the wives of the Teutones destroyed themselves and their children, they had offered to surrender, on condition that they should be received as the slaves of the vestal virgins. VOL. I.

§ The change Tacit. Germ.

290

RELIGION OF THE GERMANS.

[CH. IX. man females to suppress every tender emotion that stood in competition with honour, and the first honour of the sex has ever been that of chastity. The sentiments and conduct of these high-spirited matrons may, at once, be considered as a cause, as an effect, and as a proof, of the general character of the nation. Female courage, however it may be raised by fanaticism, or confirmed by habit, can be only a faint and imperfect imitation of the manly valour that distinguishes the age or country in which it may be found.

The religious system of the Germans (if the wild opinions of savages can deserve that name) was dictated by their wants, their fears, and their ignorance.* They adored the great visible objects and agents of nature, the sun and the moon, the fire and the earth; together with those imaginary deities, who were supposed to preside over the most impor tant occupations of human life. They were persuaded, that, by some ridiculous arts of divination, they could discover the will of the superior beings, and that human sacrifices were the most precious and acceptable offerings to their altars. Some applause has been hastily bestowed on the sublime notion, entertained by that people, of the Deity, whom they neither confined within the walls of a temple, nor represented by any human figure; but when we recollect, that the Germans were unskilled in architecture, and totally unacquainted with the art of sculpture, we shall readily assign the true reason of a scruple, which arose not so much from a superiority of reason, as from a want of ingenuity. The only temples in Germany were dark and ancient groves, consecrated by the reverence of succeeding generations. Their secret gloom, the imagined residence of an invisible power, by presenting no distinct object of fear or worship, impressed the mind with a still deeper sense of religious horror;t and the priests, rude and

* Tacitus has employed a few lines, and Cluverius, one hundred and twenty-four pages, on this obscure subject. The former discovers in Germany the gods of Greece and Rome. The latter is positive, that under the emblems of the sun, the moon, and the fire, his pious ancestors worshipped the Trinity in unity. The sacred wood, described with such sublime horror by Lucan, was in the neighbourhood of Marseilles; but there were many of the same kind in Germany. [The ancient Germans had shapeless idols, and when they began to construct permanent abodes for themselves, they also raised temples, such as that of the goddess Taufana, who presided over the arts of divi

illiterate as they were, had been taught by experience the use of every artifice that could preserve and fortify impres sions so well suited to their own interest.

The same ignorance which renders barbarians incapable of conceiving or embracing the useful restraint of laws, exposes them naked and unarmed to the blind terrors of superstition. The German priests, improving this favourite temper of their countrymen, had assumed a jurisdiction, even in temporal concerns, which the magistrate could not venture to exercise; and the haughty warrior patiently submitted to the lash of correction, when it was inflicted, not by any human power, but by the immediate order of the god of war.* The defects of civil policy were sometimes supplied by the interposition of ecclesiastical authority. The latter was constantly exerted to maintain silence and decency in the popular assemblies; and was sometimes extended to a more enlarged concern for the national wel

A solemn procession was occasionally celebrated in the present countries of Mecklenburgh and Pomerania. The unknown symbol of the earth, covered with a thick veil, was placed on a carriage drawn by cows; and in this manner the goddess, whose common residence was in the isle of Rugen, visited several adjacent tribes of her worshippers. During her progress, the sound of war was hushed, quarrels were suspended, arms laid aside, and the restless Germans had an opportunity of tasting the blessings of peace and harmony. The truce of God, so often and so ineffectually proclaimed by the clergy of the eleventh century, was an obvious imitation of this ancient custom.‡

But the influence of religion was far more powerful to inflame, than to moderate, the fierce passions of the Ger mans. Interest and fanaticism often prompted its ministers to sanctify the most daring and the most unjust enterprises,

nation. Adelung, Anc. Hist. p. 296.-GUIZOT.] [At Christenberg, near Marburg, in Hesse Cassel, is shown an ancient church, said to have been a pagan temple. It stands on the summit of a lofty mountain, in the midst of a large forest. The central part is a rough vault, from which light appears to have been excluded, as the only apertures by which it is now admitted are in the space added at each end, to enlarge and adapt it to its present use. There is a tradition that Boniface preached there, and that its name is derived from its having been one of the earliest seats of Christian worship.-ED.]

Tacit. Germania, c. 7. + lbid. c. 40.

See Dr. Robertson's