[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 exspectare annum tam facile persuaseris quam vocare hostem et vulnera mereri. Pigrum quin immo et iners videtur sudore adquirere quod possis sanguine parare.
14. In the field of battle, it is disgraceful for the chief to be surpassed in valor; it is disgraceful for the companions not to equal their chief; but it is reproach and infamy during a whole succeeding life to retreat from the field surviving him. To aid, to protect him; to place their own gallant actions to the account of his glory, is their first and most sacred engagement. The chiefs fight for victory; the companions for their chief. If their native country be long sunk in peace and inaction, many of the young nobles repair to some other state then engaged in war. For, besides that repose is unwelcome to their race, and toils and perils afford them a better opportunity of distinguishing themselves; they are unable, without war and violence, to maintain a large train of followers. The companion requires from the liberality of his chief, the warlike steed, the bloody and conquering spear: and in place of pay, he expects to be supplied with a table, homely indeed, but plentiful. The funds for this munificence must be found in war and rapine; nor are they so easily persuaded to cultivate the earth, and await the produce of the seasons, as to challenge the foe, and expose themselves to wounds; nay, they even think it base and spiritless to earn by sweat what they might purchase with blood.
[15] Quotiens bella non ineunt, non multum venatibus, plus per otium transigunt, dediti somno ciboque, fortissimus quisque ac bellicosissimus nihil agens, delegata domus et penatium et agrorum cura feminis senibusque et infirmissimo cuique ex familia; ipsi hebent, mira diversitate naturae, cum idem homines sic ament inertiam et oderint quietem. Mos est civitatibus ultro ac viritim conferre principibus vel armentorum vel frugum, quod pro honore acceptum etiam necessitatibus subvenit. Gaudent praecipue finitimarum gentium donis, quae non modo a singulis, sed et publice mittuntur, electi equi, magna arma, phalerae torquesque; iam et pecuniam accipere docuimus.
15. During the intervals of war, they pass their time less in hunting than in a sluggish repose, divided between sleep and the table. All the bravest of the warriors, committing the care of the house, the family affairs, and the lands, to the women, old men, and weaker part of the domestics, stupefy themselves in inaction: so wonderful is the contrast presented by nature, that the same persons love indolence, and hate tranquillity! It is customary for the several states to present, by voluntary and individual contributions, cattle or grain to their chiefs; which are accepted as honorary gifts, while they serve as necessary supplies. They are peculiarly pleased with presents from neighboring nations, offered not only by individuals, but by the community at large; such as fine horses, heavy armor, rich housings, and gold chains. We have now taught them also to accept of money.
[16] Nullas Germanorum populis urbes habitari satis notum est, ne pati quidem inter se iunctas sedes. Colunt discreti ac diversi, ut fons, ut campus, ut nemus placuit. Vicos locant non in nostrum morem conexis et cohaerentibus aedificiis: suam quisque domum spatio circumdat, sive adversus casus ignis remedium sive inscitia aedificandi. Ne caementorum quidem apud illos aut tegularum usus: materia ad omnia utuntur informi et citra speciem aut delectationem. Quaedam loca diligentius inlinunt terra ita pura ac splendente, ut picturam ac lineamenta colorum imitetur. Solent et subterraneos specus aperire eosque multo insuper fimo onerant, suffugium hiemis et receptaculum frugibus, quia rigorem frigorum eius modi loci molliunt, et si quando hostis advenit, aperta populatur, abdita autem et defossa aut ignorantur aut eo ipso fallunt, quod quaerenda sunt.
16. It is well known that none of the German nations inhabit cities; or even admit of contiguous settlements. They dwell scattered and separate, as a spring, a meadow, or a grove may chance to invite them. Their villages are laid out, not like ours in rows of adjoining buildings; but every one surrounds his house with a vacant space, either by way of security against fire, or through ignorance of the art of building. For, indeed, they are unacquainted with the use of mortar and tiles; and for every purpose employ rude unshapen timber, fashioned with no regard to pleasing the eye. They bestow more than ordinary pains in coating certain parts of their buildings with a kind of earth, so pure and shining that it gives the appearance of painting. They also dig subterraneous caves, and cover them over with a great quantity of dung. These they use as winter-retreats, and granaries; for they preserve a moderate temperature; and upon an invasion, when the open country is plundered, these recesses remain unviolated, either because the enemy is ignorant of them, or because he will not trouble himself with the search.
[17] Tegumen omnibus sagum fibula aut, si desit, spina consertum: cetera intecti totos dies iuxta focum atque ignem agunt. Locupletissimi veste distinguuntur, non fluitante, sicut Sarmatae ac Parthi, sed stricta et singulos artus exprimente. Gerunt et ferarum pelles, proximi ripae neglegenter, ulteriores exquisitius, ut quibus nullus per commercia cultus. Eligunt feras et detracta velamina spargunt maculis pellibusque beluarum, quas exterior Oceanus atque ignotum mare gignit. Nec alius feminis quam viris habitus, nisi quod feminae saepius lineis amictibus velantur eosque purpura variant, partemque vestitus superioris in manicas non extendunt, nudae brachia ac lacertos; sed et proxima pars pectoris patet.
17. The clothing common to all is a sagum fastened by a clasp, or, in want of that, a thorn. With no other covering, they pass whole days on the hearth, before the fire. The more wealthy are distinguished by a vest, not flowing loose, like those of the Sarmatians and Parthians, but girt close, and exhibiting the shape of every limb. They also wear the skins of beasts, which the people near the borders are less curious in selecting or preparing than the more remote inhabitants, who cannot by commerce procure other clothing. These make choice of particular skins, which they variegate with spots, and strips of the furs of marine animals, the produce of the exterior ocean, and seas to us unknown. The dress of the women does not differ from that of the men; except that they more frequently wear linen, which they stain with purple; and do not lengthen their upper garment into sleeves, but leave exposed the whole arm, and part of the breast.
[18] Quamquam severa illic matrimonia, nec ullam morum partem magis laudaveris. Nam prope soli barbarorum singulis uxoribus contenti sunt, exceptis admodum paucis, qui non libidine, sed ob nobilitatem plurimis nuptiis ambiuntur. Dotem non uxor marito, sed uxori maritus offert. Intersunt parentes et propinqui ac munera probant, munera non ad delicias muliebres quaesita nec quibus nova nupta comatur, sed boves et frenatum equum et scutum cum framea gladioque. In haec munera uxor accipitur, atque in vicem ipsa armorum aliquid viro adfert: hoc maximum vinculum, haec arcana sacra, hos coniugales deos arbitrantur. Ne se mulier extra virtutum cogitationes extraque bellorum casus putet, ipsis incipientis matrimonii auspiciis admonetur venire se laborum periculorumque sociam, idem in pace, idem in proelio passuram ausuramque. Hoc iuncti boves, hoc paratus equus, hoc data arma denuntiant. Sic vivendum, sic pereundum: accipere se, quae liberis inviolata ac digna reddat, quae nurus accipiant, rursusque ad nepotes referantur.
18. The matrimonial bond is, nevertheless, strict and severe among them; nor is there anything in their manners more commendable than this. Almost singly among the barbarians, they content themselves with one wife; a very few of them excepted, who, not th
rough incontinence, but because their alliance is solicited on account of their rank, practise polygamy. The wife does not bring a dowry to her husband, but receives one from him. The parents and relations assemble, and pass their approbation on the presents — presents not adapted to please a female taste, or decorate the bride; but oxen, a caparisoned steed, a shield, spear, and sword. By virtue of these, the wife is espoused; and she in her turn makes a present of some arms to her husband. This they consider as the firmest bond of union; these, the sacred mysteries, the conjugal deities. That the woman may not think herself excused from exertions of fortitude, or exempt from the casualties of war, she is admonished by the very ceremonial of her marriage, that she comes to her husband as a partner in toils and dangers; to suffer and to dare equally with him, in peace and in war: this is indicated by the yoked oxen, the harnessed steed, the offered arms. Thus she is to live; thus to die. She receives what she is to return inviolate and honored to her children; what her daughters-in-law are to receive, and again transmit to her grandchildren.
[19] Ergo saepta pudicitia agunt, nullis spectaculorum inlecebris, nullis conviviorum inritationibus corruptae. Litterarum secreta viri pariter ac feminae ignorant. Paucissima in tam numerosa gente adulteria, quorum poena praesens et maritis permissa: abscisis crinibus nudatam coram propinquis expellit domo maritus ac per omnem vicum verbere agit; publicatae enim pudicitiae nulla venia: non forma, non aetate, non opibus maritum invenerit. Nemo enim illic vitia ridet, nec corrumpere et corrumpi saeculum vocatur. Melius quidem adhuc eae civitates, in quibus tantum virgines nubunt et eum spe votoque uxoris semel transigitur. Sic unum accipiunt maritum quo modo unum corpus unamque vitam, ne ulla cogitatio ultra, ne longior cupiditas, ne tamquam maritum, sed tamquam matrimonium ament. Numerum liberorum finire aut quemquam ex adgnatis necare flagitium habetur, plusque ibi boni mores valent quam alibi bonae leges.
19. They live, therefore, fenced around with chastity; corrupted by no seductive spectacles, no convivial incitements. Men and women are alike unacquainted with clandestine correspondence. Adultery is extremely rare among so numerous a people. Its punishment is instant, and at the pleasure of the husband. He cuts off the hair of the offender, strips her, and in presence of her relations expels her from his house, and pursues her with stripes through the whole village. Nor is any indulgence shown to a prostitute. Neither beauty, youth, nor riches can procure her a husband: for none there looks on vice with a smile, or calls mutual seduction the way of the world. Still more exemplary is the practice of those states in which none but virgins marry, and the expectations and wishes of a wife are at once brought to a period. Thus, they take one husband as one body and one life; that no thought, no desire, may extend beyond him; and he may be loved not only as their husband, but as their marriage. To limit the increase of children, or put to death any of the later progeny is accounted infamous: and good habits have there more influence than good laws elsewhere.
[20] In omni domo nudi ac sordidi in hos artus, in haec corpora, quae miramur, excrescunt. Sua quemque mater uberibus alit, nec ancillis ac nutricibus delegantur. Dominum ac servum nullis educationis deliciis dignoscas: inter eadem pecora, in eadem humo degunt, donec aetas separet ingenuos, virtus adgnoscat. Sera iuvenum venus, eoque inexhausta pubertas. Nec virgines festinantur; eadem iuventa, similis proceritas: pares validaeque miscentur, ac robora parentum liberi referunt. Sororum filiis idem apud avunculum qui ad patrem honor. Quidam sanctiorem artioremque hunc nexum sanguinis arbitrantur et in accipiendis obsidibus magis exigunt, tamquam et animum firmius et domum latius teneant. Heredes tamen successoresque sui cuique liberi, et nullum testamentum. Si liberi non sunt, proximus gradus in possessione fratres, patrui, avunculi. Quanto plus propinquorum, quanto maior adfinium numerus, tanto gratiosior senectus; nec ulla orbitatis pretia.
20. In every house the children grow up, thinly and meanly clad, to that bulk of body and limb which we behold with wonder. Every mother suckles her own children, and does not deliver them into the hands of servants and nurses. No indulgence distinguishes the young master from the slave. They lie together amidst the same cattle, upon the same ground, till age separates, and valor marks out, the free-born. The youths partake late of the pleasures of love, and hence pass the age of puberty unexhausted: nor are the virgins hurried into marriage; the same maturity, the same full growth is required: the sexes unite equally matched and robust; and the children inherit the vigor of their parents. Children are regarded with equal affection by their maternal uncles as by their fathers: some even consider this as the more sacred bond of consanguinity, and prefer it in the requisition of hostages, as if it held the mind by a firmer tie, and the family by a more extensive obligation. A person’s own children, however, are his heirs and successors; and no wills are made. If there be no children, the next in order of inheritance are brothers, paternal and maternal uncles. The more numerous are a man’s relations and kinsmen, the more comfortable is his old age; nor is it here any advantage to be childless.
[21] Suscipere tam inimicitias seu patris seu propinqui quam amicitias necesse est; nec implacabiles durant: luitur enim etiam homicidium certo armentorum ac pecorum numero recipitque satisfactionem universa domus, utiliter in publicum, quia periculosiores sunt inimicitiae iuxta libertatem. Convictibus et hospitiis non alia gens effusius indulget. Quemcumque mortalium arcere tecto nefas habetur; pro fortuna quisque apparatis epulis excipit. Cum defecere, qui modo hospes fuerat, monstrator hospitii et comes; proximam domum non invitati adeunt. Nec interest: pari humanitate accipiuntur. Notum ignotumque quantum ad ius hospitis nemo discernit. Abeunti, si quid poposcerit, concedere moris; et poscendi in vicem eadem facilitas. Gaudent muneribus, sed nec data imputant nec acceptis obligantur: victus inter hospites comis.
21. It is an indispensable duty to adopt the enmities of a father or relation, as well as their friendships: these, however, are not irreconcilable or perpetual. Even homicide is atoned by a certain fine in cattle and sheep; and the whole family accepts the satisfaction, to the advantage of the public weal, since quarrels are most dangerous in a free state. No people are more addicted to social entertainments, or more liberal in the exercise of hospitality. To refuse any person whatever admittance under their roof, is accounted flagitious. Every one according to his ability feasts his guest: when his provisions are exhausted, he who was late the host, is now the guide and companion to another hospitable board. They enter the next house uninvited, and are received with equal cordiality. No one makes a distinction with respect to the rights of hospitality, between a stranger and an acquaintance. The departing guest is presented with whatever he may ask for; and with the same freedom a boon is desired in return. They are pleased with presents; but think no obligation incurred either when they give or receive.
[22] Statim e somno, quem plerumque in diem extrahunt, lavantur, saepius calida, ut apud quos plurimum hiems occupat. Lauti cibum capiunt: separatae singulis sedes et sua cuique mensa. Tum ad negotia nec minus saepe ad convivia procedunt armati. Diem noctemque continuare potando nulli probrum. Crebrae, ut inter vinolentos, rixae raro conviciis, saepius caede et vulneribus transiguntur. Sed et de reconciliandis in vicem inimicis et iungendis adfinitatibus et adsciscendis principibus, de pace denique ac bello plerumque in conviviis consultant, tamquam nullo magis tempore aut ad simplices cogitationes pateat animus aut ad magnas incalescat. Gens non astuta nec callida aperit adhuc secreta pectoris licentia ioci; ergo detecta et nuda omnium mens. Postera die retractatur, et salva utriusque temporis ratio est: deliberant, dum fingere nesciunt, constituunt, dum errare non possunt.
22. [Their manner of living with their guest is easy and affable] As soon as they arise from sleep, which they generally protract till late in the day, they bathe, usually in warm water, as cold weather chiefly prevails there. After bathing they take their meal, each on a distinct seat, and a a separate table. Then they proceed, armed, to business, and not less frequently to convivial parties, in which it is no disgrace to pass days and nights, without intermission, in drinkin
g. The frequent quarrels that arise amongst them, when intoxicated, seldom terminate in abusive language, but more frequently in blood. In their feasts, they generally deliberate on the reconcilement of enemies, on family alliances, on the appointment of chiefs, and finally on peace and war; conceiving that at no time the soul is more opened to sincerity, or warmed to heroism. These people, naturally void of artifice or disguise, disclose the most secret emotions of their hearts in the freedom of festivity. The minds of all being thus displayed without reserve, the subjects of their deliberation are again canvassed the next day; and each time has its advantages. They consult when unable to dissemble; they determine when not liable to mistake.
[23] Potui umor ex hordeo aut frumento, in quandam similitudinem vini corruptus: proximi ripae et vinum mercantur. Cibi simplices, agrestia poma, recens fera aut lac concretum: sine apparatu, sine blandimentis expellunt famem. Adversus sitim non eadem temperantia. Si indulseris ebrietati suggerendo quantum concupiscunt, haud minus facile vitiis quam armis vincentur.
23. Their drink is a liquor prepared from barley or wheat brought by fermentation to a certain resemblance of wine. Those who border on the Rhine also purchase wine. Their food is simple; wild fruits, fresh venison, or coagulated milk. They satisfy hunger without seeking the elegances and delicacies of the table. Their thirst for liquor is not quenched with equal moderation. If their propensity to drunkenness be gratified to the extent of their wishes, intemperance proves as effectual in subduing them as the force of arms.
[24] Genus spectaculorum unum atque in omni coetu idem. Nudi iuvenes, quibus id ludicrum est, inter gladios se atque infestas frameas saltu iaciunt. Exercitatio artem paravit, ars decorem, non in quaestum tamen aut mercedem: quamvis audacis lasciviae pretium est voluptas spectantium. Aleam, quod mirere, sobrii inter seria exercent, tanta lucrandi perdendive temeritate, ut, cum omnia defecerunt, extremo ac novissimo iactu de libertate ac de corpore contendant. Victus voluntariam servitutem adit: quamvis iuvenior, quamvis robustior adligari se ac venire patitur. Ea est in re prava pervicacia; ipsi fidem vocant. Servos condicionis huius per commercia tradunt, ut se quoque pudore victoriae exsolvant.
Complete Works of Tacitus (Delphi Classics) (Delphi Ancient Classics Book 24) Page 163