reverence they behold.

To the use of lots and auguries, they are addicted beyond all other nations. Their method of divining by lots is exceeding 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 if 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 grooves, 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 behooves 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 to 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 transact 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 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 likewise 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 in 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