HKB
they bring their wounds for relief, nor do these dread to count or to search out the gashes. The women also administer food and encouragement to those who are fighting.
Tradition relates, that armies beginning to give way have been rallied by the females, through the earnestness of their supplications, the interposition of their bodies, [54] and the pictures they have drawn of impending slavery, [55] a calamity which these people bear with more impatience for their women than themselves; so that those states who have been obliged to give among their hostages the daughters of noble families, are the most effectually bound to fidelity. [56] They even suppose somewhat of sanctity and prescience to be inherent in the female sex; and therefore neither despise their counsels, [57] nor disregard their responses. [58] We have beheld, in the reign of Vespasian, Veleda, [59] long reverenced by many as a deity. Aurima, moreover, and several others, [60] were formerly held in equal veneration, but not with a servile flattery, nor as though they made them goddesses. [61]
Of the gods, Mercury [62] is the principal object of their adoration; whom, on certain days, [63] they think it lawful to propitiate even with human victims. To Hercules and Mars [64] they offer the animals usually allotted for sacrifice. [65] Some of the Suevi also perform sacred rites to Isis. What was the cause and origin of this foreign worship, I have not been able to discover; further than that her being represented with the symbol of a galley, seems to indicate an imported religion. [66] They conceive it unworthy the grandeur of celestial beings to confine their deities within walls, or to represent them under a human similitude: [67] woods and groves are their temples; and they affix names of divinity to that secret power, which they behold with the eye of adoration alone.
No people are more addicted to divination by omens and lots. The latter is performed in the following simple manner. They cut a twig [68] from a fruit-tree, and divide it into small pieces, which, distinguished by certain marks, are thrown promiscuously upon a white garment. Then, the priest of the canton, if the occasion be public; if private, the master of the family; after an invocation of the gods, with his eyes lifted up to heaven, thrice takes out each piece, and, as they come up, interprets their signification according to the marks fixed upon them. If the result prove unfavorable, there is no more consultation on the same affair that day; if propitious, a confirmation by omens is still required. In common with other nations, the Germans are acquainted with the practice of auguring from the notes and flight of birds; but it is peculiar to them to derive admonitions and presages from horses also. [69] Certain of these animals, milk-white, and untouched by earthly labor, are pastured at the public expense in the sacred woods and groves. These, yoked to a consecrated chariot, are accompanied by the priest, and king, or chief person of the community, who attentively observe their manner of neighing and snorting; and no kind of augury is more credited, not only among the populace, but among the nobles and priests. For the latter consider themselves as the ministers of the gods, and the horses, as privy to the divine will. Another kind of divination, by which they explore the event of momentous wars, is to oblige a prisoner, taken by any means whatsoever from the nation with whom they are at variance, to fight with a picked man of their own, each with his own country's arms; and, according as the victory falls, they presage success to the one or to the other party. [70]