History of the World/History of the World (Bureau Development, Inc.)(1992).BIN/dp/0143/01439.txt

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$Title{Germany
Part I}
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$Author{Tacitus}
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$Date{c69}
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Title:       Germany
Author:      Tacitus
Date:        c69
Translation: Gordon, Thomas

Part I

     The whole of Germany is thus bounded; separated from Gaul, from Rhoetia
and Pannonia, by the rivers Rhine and Danube; from Sarmatia and Dacia by
mutual fear, or by high mountains: the rest is encompassed by the ocean, which
forms huge bays, and comprehends a tract of islands immense in extent: for we
have lately known certain nations and kingdoms there, such as the war
discovered. The Rhine rising in the Rhoetian Alps from a summit altogether
rocky and perpendicular, after a small winding towards the west, is lost in
the Northern Ocean. The Danube issues out of the mountain Abnoba, one very
high but very easy of ascent, and traversing several nations, falls by six
streams into the Euxine Sea; for its seventh channel is absorbed in the Fenns.

     The Germans, I am apt to believe, derive their original from no other
people; and are nowise mixed with different nations arriving amongst them:
since anciently those who went in search of new buildings, travelled not by
land, but were carried in fleets; and into that mighty ocean so boundless,
and, as I may call it, so repugnant and forbidding, ships from our world
rarely enter. Moreover, besides the dangers from a sea tempestuous, horrid and
unknown, who would relinquish Asia, or Africa, or Italy, to repair to Germany,
a region hideous and rude, under a rigorous climate, dismal to behold or to
manure ^1 unless the same were his native country? In their old ballads (which
amongst them are the only sort of registers and history) they celebrate
Tuisto, a God sprung from the earth, and Mannus his son, as the fathers and
founders of the nation. To Mannus they assign three sons, after whose names so
many people are called; the Ingaevones, dwelling next the ocean; the
Herminones, in the middle country; and all the rest, Instaevones. Some,
borrowing a warrant from the darkness of antiquity, maintain that the God had
more sons, that thence came more denominations of people, the Marsians,
Gambrians, Suevians, and Vandalians, and that these are the names truly
genuine and original. For the rest, they affirm Germany to be a recent word,
lately bestowed: for that those who first passed the Rhine and expulsed the
Gauls, and are now named Tungrians, were then called Germans: and thus by
degrees the name of a tribe prevailed, not that of the nation; so that by an
appellation at first occasioned by terror and conquest, they afterwards chose
to be distinguished, and assuming a name lately invented were universally
called Germans.

[Footnote 1: To cultivate.]

     They have a tradition that Hercules also had been in their country, and
him above all other heroes they extol in their songs when they advance to
battle. Amongst them too are found that kind of verses by the recital of which
(by them called Barding) they inspire bravery; nay, by such chanting itself
they divine the success of the approaching fight. For, according to the
different din of the battle, they urge furiously, or shrink timorously. Nor
does what they utter, so much seem to be singing as the voice and exertion of
valour. They chiefly study a tone fierce and harsh, with a broken and unequal
murmur, and therefore apply their shields to their mouths, whence the voice
may by rebounding swell with greater fulness and force. Besides there are some
of opinion, that Ulysses, whilst he wandered about in his long and fabulous
voyages, was carried into this ocean and entered Germany, and that by him
Asciburgium was founded and named, a city at this day standing and inhabited
upon the bank of the Rhine: nay, that in the same place was formerly found an
altar dedicated to Ulysses, with the name of his father Laertes added to his
own, and that upon the confines of Germany and Rhoetia are still extant
certain monuments and tombs inscribed with Greek characters. Traditions these
which I mean not either to confirm with arguments of my own or to refute. Let
every one believe or deny the same according to his own bent.

     For myself, I concur in opinion with such as suppose the people of
Germany never to have mingled by inter-marriages with other nations, but to
have remained a people pure, and independent, and resembling none but
themselves. Hence amongst such a mighty multitude of men, the same make and
form is found in all, eyes stern and blue, yellow hair, huge bodies, but
vigorous only in the first onset. Of pains and labour they are not equally
patient, nor can they at all endure thrift and heat. To bear hunger and cold
they are hardened by their climate and soil.

     Their lands, however somewhat different in aspect, yet taken all together
consist of gloomy forests or nasty marshes; lower and moister towards the
confines of Gaul, more mountainous and windy towards Noricum and Pannonia;
very apt to bear grain, but altogether unkindly to fruit trees; abounding in
flocks and herds, but generally small of growth. Nor even in their oxen is
found the usual stateliness, no more than the natural ornaments and grandeur
of head. In the number of their herds they rejoice; and these are their only,
these their most desirable riches. Silver and gold the Gods have denied them,
whether in mercy or in wrath, I am unable to determine. Yet I would not
venture to aver that in Germany no vein of gold or silver is produced; for who
has ever searched? For the use and possession, it is certain they care not.
Amongst them indeed are to be seen vessels of silver, such as have been
presented to their Princes and Ambassadors, but holden in no other esteem than
vessels made of earth. The Germans however adjoining to our frontiers value
gold and silver for the purposes of commerce, and are wont to distinguish and
prefer certain of our coins. They who live more remote are more primitive and
simple in their dealings, and exchange one commodity for another. The money
which they like is the old and long known, that indented, ^2 or that impressed
with a chariot and two horses. Silver too is what they seek more than gold,
from no fondness or preference, but because small pieces are more ready in
purchasing things cheap and common.

[Footnote 2: With milled edges.]

     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 head-piece 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 horse:
for such is their swiftness as to match and suit 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 have 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. ^3 Nay, to their husbands and sons whilst
engaged in battle, they administer meat and encouragement.

[Footnote 3: Nec illae numerare aut exigere plagas pavent.]

     In history we find, that some armies already yielding and ready to fly,
have been by the women restored, through their inflexible importunity and
entreaty, 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 ialley, 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 exceedingly 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 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 groves, 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 behoves 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 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 traisact 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 the 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 lilkewise 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 to 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. ^4 All the
most brave, all the most warlike, apply to nothing at all; but to their wives,
to the ancient men, and to every the most impotent domestic, trust all the
care of their house, and of their lands and possessions. They themselves
loiter. ^5 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.

[Footnote 4: "Dediti somno, ciboque:" handed over to sloth and gluttony.]

[Footnote 5: Are rude and lazy.]

     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; nor 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 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. ^6 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.

[Footnote 6: "Sed tamquam matrimonium ament."]

     All the enmities of your house, whether of your father or of your
kindred, you must necessarily adopt; as well as oll 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 had treated so hospitably
guides and accompanies his guest to a new scene of hospitality; and both
proceed 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.

     Of public diversions they have but one sort, and in all their meetings
the same is still exhibited. Young men, such as make it their pastime, fling
themselves naked and dance amongst sharp swords and the deadly points of
javelins. From habit they acquire their skill, and from their skill a graceful
manner; yet from hence draw no gain or hire: though this adventurous gaiety
has its reward namely, that of pleasing the spectators. What is marvellous,
playing at dice is one of their most serious employments; and even sober, they
are gamesters: nay, so desperately do they venture upon the chance of winning
or losing, that when their whole substance is played away, they stake their
liberty and their persons upon one and the last throw. The loser goes calmly
into voluntary bondage. However younger he be, however stronger, he tamely
suffers himself to be bound and sold by the winner. Such is their perseverance
in an evil course: they themselves call it honour.

     Slaves of this class, they exchange away in commerce, to free themselves
too from the shame of such a victory. Of their other slaves they make not such
use as we do of ours, by distributing amongst them the several offices and
employments of the family. Each of them has a dwelling of his own, each a
household to govern. His lord uses him like a tenant, and obliges him to pay a
quantity of grain, or of cattle, or of cloth. Thus far only the subserviency
of the slave extends. All the other duties in a family, not the slaves, but
the wives and children discharge. To inflict stripes upon a slave, or to put
him in chains, or to doom him to severe labour, are things rarely seen. To
kill them they sometimes are wont, not through correction or government, but
in heat and rage, as they would an enemy, save that no vengeance or penalty
follows. The freedmen very little surpass the slaves, rarely are of moment in
the house; in the community never, excepting only such nations where arbitrary
dominion prevails. For there they bear higher sway than the free-born, nay,
higher than the nobles. In other countries the inferior condition of freedmen
is a proof of public liberty.