worthy of soldiers — the warlike steed, the blooay 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 munifi. cence."53 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 valor, the hospitality and the courtesy, so conspicuous long afterwards in the ages of chivalry. The honorable gifts, bestowed by the chief on his brave companions, have been supposed, by an ingenious writer, to contain the first rudiments of the fiefs, distributed after the conquest of the Roman provinces, by the barbarian lords among their vassals, with a similar duty of homage and military service.54 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.*5

"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.56 We may easily discover that Tacitus indulges an honest pleasure in the contrast of barbarian virtue with the

M Tacit. Germ. 13, 14.

M Esprit des Loix, 1. zxx. c. 3. The brilliant imagination of Montesquieu is corrected, however, by the dry, cold reason of the Abbe de Mably. Observations sur l'Historie de France, torn. i. p. 366.

m Gaudent muncribus, sed nec data imputant, nec aeceptia obligantur. Tacit. Germ. c. 21.

M The adulteress was whipped through the village. Ncithei wealth nor beauty could inspire compassion, o, procure hor a second husband. 18, 19.

dissolute conduct of the Roman ladies; yet there are some striking circumstances that give an air of truth, or at least 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 favorable 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, present at once temptation and opportunity to female frailty.57 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 »>ye of indiscretion or jealousy, were a better safeguard of conjugal fidelity, than the walls, the bolts, and the eunuchs of a Persian haram. To this reason another may be added, of a more honorable 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 the interpreters of fate, such as Velleda, in the Batavian war, governed, in the name of the deity, the fiercest nations of Germany.58 The 1 est 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.59 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 honorable wounds of their sons and husbands.60 Fainting armies of Germans have,

"Ovid employs two hundred lines in the research of places the most favorable 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. iv. 61, 65.

M The marriage present was a yoke of oxen, horses, and arms. Bee Germ. c. 18. Tacitus is somewhat too florid on the subject.

00 The change of exigerc into exugera is a most excellent wn» turn.

more than once, been driven back upon the enemy, by the generous despair of the women, who dreaded death much i 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.61 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 sofcness, in which principally consist the charm and weakness of woman. Conscious pride taught the German females to suppress every tender > motion that stood in competition with honor, and the first honor 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 valor 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.62 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 important 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 offering to their altars. Some applause has been hastily bestowed on the sublime noticn, 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

41 Tacit. Germ. c. 7. Plutarch in Mario. Before the wives of the Tcutones destroyed themselves and their children, they had offered to surrender, on condition that they should be received as the slaves of the vestal virgins.

m 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. Tho latter is positive, that, under the emblems of the sun, the moon, and the tiro, his Dions ancestors worshipped tho Trinity in unity.

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 ii: 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;63 and the priests, rude and illiterate as they were, had been taught by experience the use of every artifice that could preserve and fortify impressions so well suited to their own interest.

The same ignorance, which renders barbarians incapable of conceiving or embracing the useful restraints of laws, exposes them naked and unarmed to the blind terrors of superstition. The German priests, improving this favorable 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.64 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 welfare. 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.65 The Irvci

"The sacred wood, described with such sublime horror by Lucan, wan in the neighborhood of Marseilles; but there were many of the some kind in Germany.*

** Tacit. Germania, c. 7.

"Tacit. Germania, c. 40.

* The ancient Germans had shapeless idols, and, when they began to build more settled habitations, they raised also temples. such as that to the goddess Teufana, who presided over dirinatioo. flee Adsinng. Hist. of Anc. Germans, p. 206. — G.

of God, *o often and so ineffectually proclaimed by he clergy of the eleventh century, was an obvious imitaticn cf this ancient custom.68

But the influence of religion was far more powerful to inflame, than to moderate, the fierce passions of the Germans. Interest and fanaticism often prompted its ministers to sanctity the most daring and the most unjust enterprises, by the approbation of Heaven, and full assurances of success. The consecrated standards, long revered in the groves of superstition, were placed in the front of the battle ;67 and the hostile army was devoted with dire execrations to the gods of war and of thunder.68 In the faith of soldiers (and such were the Germans) cowardice is the most unpardonable of sins. A brave man was the worthy favorite of their martial deities; the wretch who had lost his shield was alike banished from the religious and civil assemblies of his countrymen. Some tribes of the north seem to have embraced the doctrine of transmigration,89 others imagined a gross paradise of immortal drunkenness.70 All agreed, that a life spent in arms, and a glorious death in battle, were the best preparations for a nappy futurity, either in this or in another world.

The immortality so vainly promised by the priests, was, in some degree, conferred by the bards. That singular order of men has most deservedly attracted the notice of all who have attempted to investigate the antiquities of the Celts, the Scandinavians, and the Germans. Their genius and character, as well as the reverence paid to that important office, have been sufficiently illustrated. But we cannot so easily express, or even conceive, the enthusiasm of arms and glory which they kindled in the breast of their audience. Among a polished people, a taste for poetry is rather an amusement of the fancy, than a passion of the soul. And yet, when in calm retirement we peruse the combats described by Homer or Tasso, we are insensibly seduced by the fiction, md feel

•* See Dr. Robertson's History of Charles V. vo1. i. note 10. "Tacit. Germania, c. 7. These standards were only the heads of wild beasts.

° See an instance of this custom, Tacit. Anna1. xiii. 57.

* Caesar Diodoros, and Lucan, seem to ascribe this doctrine to tho Gauls, but M. Pelloutier (Historie des Celtes, 1 . iii. c. 18) labors to reduce their expressions to a more orthodox sense.

n Concerning this gross but alluring doctrine of the Edda, sea Fable xx. in the curious version of that book, published by M. Mallet, in his Introduction to the History of Denmark.

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