devoted to the same God the lives of nine sons, to prevail on him to prolong his life. It is also reported that, when the inhabitants became too numerous, they selected the young men by lot, whom they drove forth like bees from a hive, to possess themselves of settlements in a foreign land, by the sword. While sending forth these emigrants, they offered human sacrifices for the success of the enterprise, deeming them the most precious and acceptable of all burnt-offerings to their sovereign God Thor. But the true cause of these emigrations may have arisen not so much from scarcity of food and poverty of soil,-for the earth, even in such a rugged climate, is ever bountiful and rewards those who cultivate her, as from the roving, restless, and adventurous spirit of the people, and the desire of winning the lands of others by the glory of the sword, rather than, by the drudgery of the plough, of cultivating their own. 66 In the catalogue of their various superstitions stand foremost Witchcraft, and Divinations by lots and augury. Auspicia sortesque ut qui maxime observant," says Tacitus. These may be, in some degree, palliated, since the former, a system of knavery and delusion, was rife all over Europe long after the period of the Reformation, and in England was not wholly extinct even at the opening of the last century; the latter was prevalent among the enlightened Greeks and Romans. Their divination by lots was simple, and was performed by cutting slips of wood from a fruit-bearing tree, which were distinguished by various marks, or notches. These they jumbled in a white bag. Then, the priest, if it was a public occasion, or the father of a family, if private, implored the favour of their Gods; and raising his eyes to heaven, took up one slip three times successively, and prognosticated good or evil, according to the marks fortuitously presented. Future events were divined not only by the flight and singing of birds, but by the neighing of horses, which they considered as the ministers of the Gods, and these were fed in woods and groves at the public expense. But the circumstances, from which they drew their surest presages touching the issue of a war, was the decision by a single combat between one of (5) Wormius, I, p. 28. (6) Dudo de St Quentin.-Deorum maxime Mercurium colunt, qui certis diebus humanis quoque host is litare fas habent. Tacit. Germ. c. 9. their own champions and a captive of the nation, against which they had commenced hostilities." But amid all this dross we discover in their creed, according to the Edda, some grains of pure gold: notwithstanding the corruptions which subsequent ages introduced among them, (as we have already seen) they believed in that sublime and sacred doctrine, which reason, no less than revelation teaches,-the immortality of the soul. But even this belief was debased and alloyed by the notions and vagaries of a sensual Paradise, and, like the Mahometans, they thought that perfect bliss awaited those who fell on the battle-field. "The Cimbri are gay and courageous; they leap for joy in battle; and rejoice, when they are about to quit life in so glorious a cause; but in sickness and old age they lament, fearing a shameful and inglorious death." Surely, says Lucan, this people of the north are happy in their delusion! for the fear of death, the greatest dread to mankind, troubles them not; and thus they are ready to rush on the sword, and their souls to embrace death, thinking it the part of a coward to spare a life which they shall soon recover." Read the words of the original: 8 "Certe populi quos despicit Arctos Maximus haud urget lethi metus; inde ruendi LUCAN, LIB. I. In fine, their religion, as attaching to the profession of arms eternal salvation and happiness, wrought these deluded men to the highest pitch of euthusiasm for a military life. Neither fatigue, dangers, nor torments could moderate this passion, which was to be crowned with so lasting and blissful a recompense. Such was that happy futurity, the prospect of which rendered the inhabitants of northern Europe so intrepid, not merely defying, but courting, death. King Regner,' when on the eve of dissolution, far from uttering groans or complaints, expressed his joy in these verses: "We are hewn in pieces by the sword; but this fills me with joy, when I think of the feast [preparing for me in (8) Val. Maximus, II. c. 6. (7) Smollett's England. (9) Mallet, I, p. 121. Odin's palace. There quietly seated in the splendid habitations of the gods, we shall drink beer out of the skulls of our enemies. A brave man fears not to die. I shall utter no timorous words, as I enter the hall of Odin." And again: "What is the happy portion of the brave, but to fall in the midst of arrows? he that flies from wounds, drags out a tedious, miserable life. The dastard feels no heart in his bosom." Thinking as they did every kind of death ignominious, but one of a violent nature, no wonder that the Northmen should have made war the only honourable profession, and carried valour to such extravagant excesses. Death, to the soldier at least, had no terror; he could approach it without dismay. A warrior, who was wasting by a lingering sickness, would shorten an inglorious life by a glorious death, desiring to be carried to the battle to die by the enemy's hand. Others slew themselves; many procured this melancholy service at the hands of friends, who considered this sort of voluntary murder as a sacred duty, deeming that a happy exchange, which gave them happiness and repose for ever, instead of a life of mourning, misery, disquiet, and danger. To such a misguided race constant warfare was, we repeat, not at all strange; however strange to a man who reasons coolly as a Christian. It is but as yesterday, that mankind began to be sensible of the blessings of peace, of the advantage of cultivating the arts, industry, and commerce. The farther we look back into history, we discover mankind to be more engaged in war, divided among themselves for no cause, and unnaturally bent upon each other's destruction, from a spirit of revenge, or jealousy, of plunder or fanaticism. Three thousand years ago the face of Europe presented the same spectacle as three hundred years ago did the forests of America, viz, a thousand petty wandering tribes, without cities, towns, or even homes, without agriculture, arts, commerce, and therefore property, except a few herds and huts, or what they gained by pillage, harassing each other by inroads, attacks, fire and sword, sometimes conquering, sometimes conquered, preying like wild beasts upon each other; nay, worse than these; for the beasts abstain from their kind; but no creature more cruel than man to his fellow-man. In such a state of rapine and mischief, life being so precarious, has but few charms. (10) Extract from five Runic Odes published by Dodsley. 12 Life is a real blessing to him alone, who knows and feels the pleasures of domesticity, the enjoyment of property, society, kindred, of the fruits of industry, the protection of laws, and who has a relish for those arts that soften our manners, embellish life, and endear us to it. 4. The character of the ancient northern nations we have attempted, in some measure, to develope. The government and laws of those obscure countries are to us little known. Scarcely does any author of note and authority throw any light upon their polity, except Tacitus, in his short, but masterly Treatise upon the manners of the ancient Germans, in which he has comprised the most prominent traits of the people of that vast country. What he has recorded concerning their polity, is a morsel too precious, not to be here translated entire: "In the election of their kings, they have a regard to their birth, of their chiefs, to their virtue or merit.' Affairs of minor interest are decided by the grandees; but those of importance, by the general assembly of the people. They have certain days of assembling; and, when the king or chief has given his opinion, each speaks in turn, according as he is eminent for valour, birth, or understanding, but deference is paid rather to reason than to the individual. If they disapprove his opinion, they signify so by a murmur; if they approve, they make a noise by clashing their spears; for they always resort to their assemblies, clad in armour. And to clash their arms, is deemed the most respectful way of confessing assent or conferring praise. "It is in these assemblies also, that criminals are tried and punished. Here too are elected those magistrates, who are to dispense justice through the towns and villages, and each delegate takes with him a hundred persons, to assist him by their authority and advice. The king's grandeur consists in seeing himself surrounded by a brave and numerous youth, who are to him an ornament in peace, a security in war. they come to the combat, it is dishonourable for the king not to be foremost in the action; and the people make a vow, to follow him every where, and defend him. His glory is the end and aim of their noblest exploits; and it is an indelible infamy to survive (1) Reges ex nobilitate, duces ex virtute sumunt. &c. When him in the battle; for the prince fights for victory, and they, for the prince. . . . The public, as also individuals, make presents to the prince, as well out of the revenue of their lands as of their flocks, a custom which is a source of profit and a token of esteem to him, and the Prince, on his part, bestows on those who fight for him either a war-horse or a victorious and bloody lance. . Nor is the power of the kings free and unlimited. The leaders set an example of valour, rather than give orders. If these are foremost and conspicuous in the field, they are held in esteem and admiration. . . . Illustrious descent and the merits of their fathers entitle even striplings (adolescentulos) to the monarch's favour. And, as these advance in age, other youthful warriors attach themselves to the prince's retinue. . They have different ranks according to the judgment of the chief; and, among his followers (comites) is the highest emulation, who shall stand foremost in his favour; and the princes are equally emulous, who shall have the most numerous and most valiant in their train. This is their dignity, this their strength, to be surrounded by a choice company of young men. Thus formidable, they are courted by embassies, and honoured by presents; and the mere terror of their name often averts a war.' . . If there be no employment for the warriors at home, they voluntarily resort to other nations engaged in war. For to retain them in his service, the prince has no other resource than war. And they would rather challenge the enemy and serve for wounds, (mereri vulnera) than plough the soil and wait for the produce. Nay, it appears to them the part of a dastard to earn by the sweat of the brow what a man can acquire by the glory of the sword." This valuable little treatise of the sententious Historian,—the most prominent points in which are given in the above desultory extracts,—is a most faithful epitome of the religion, polity, manners, customs, and habits of the inhabitants of Germany, no less than of Northern Europe, prior and subsequent to the Christian age. In it we discover the character, especially, of the ancient Gothic form of government. Here we see kings of illustrious descent, presiding over rather than ruling a free people. Here we discern the nucleus of the British Constitution, which came forth originally from the forests of Germany. Here we behold a (2) Et ipsa plerumque fama bella profligavit. |