The Works of the Right Honourable Edmund Burke Volume VII Part 8

CHAPTER II.

SOME ACCOUNT OF THE ANCIENT INHABITANTS OF BRITAIN.

That Britain was first peopled from Gaul we are a.s.sured by the best proofs,--proximity of situation, and resemblance in language and manners. Of the time in which this event happened we must be contented to remain in ignorance, for we have no monuments. But we may conclude that it was a very ancient settlement, since the Carthaginians found this island inhabited when they traded hither for tin,--as the Phnicians, whose tracks they followed in this commerce, are said to have done long before them. It is true, that, when we consider the short interval between the universal deluge and that period, and compare it with the first settlement of men at such a distance from this corner of the world, it may seem not easy to reconcile such a claim to antiquity with the only authentic account we have of the origin and progress of mankind,--especially as in those early ages the whole face of Nature was extremely rude and uncultivated, when the links of commerce, even in the countries first settled, were few and weak, navigation imperfect, geography unknown, and the hardships of travelling excessive. But the spirit of migration, of which we have now only some faint ideas, was then strong and universal, and it fully compensated all these disadvantages. Many writers, indeed, imagine that these migrations, so common in the primitive times, were caused by the prodigious increase of people beyond what their several territories could maintain. But this opinion, far from being supported, is rather contradicted by the general appearance of things in that early time, when in every country vast tracts of land were suffered to lie almost useless in mora.s.ses and forests. Nor is it, indeed, more countenanced by the ancient modes of life, no way favorable to population. I apprehend that these first settled countries, so far from being overstocked with inhabitants, were rather thinly peopled, and that the same causes which occasioned that thinness occasioned also those frequent migrations which make so large a part of the first history of almost all nations. For in these ages men subsisted chiefly by pasturage or hunting. These are occupations which spread the people without multiplying them in proportion; they teach them an extensive knowledge of the country; they carry them frequently and far from their homes, and weaken those ties which might attach them to any particular habitation.

It was in a great degree from this manner of life that mankind became scattered in the earliest times over the whole globe. But their peaceful occupations did not contribute so much to that end as their wars, which were not the less frequent and violent because the people were few, and the interests for which they contended of but small importance. Ancient history has furnished us with many instances of whole nations, expelled by invasion, falling in upon others, which they have entirely overwhelmed,--more irresistible in their defeat and ruin than in their fullest prosperity. The rights of war were then exercised with great inhumanity. A cruel death, or a servitude scarcely less cruel, was the certain fate of all conquered people; the terror of which hurried men from habitations to which they were but little attached, to seek security and repose under any climate that, however in other respects undesirable, might afford them refuge from the fury of their enemies.

Thus the bleak and barren regions of the North, not being peopled by choice, were peopled as early, in all probability, as many of the milder and more inviting climates of the Southern world; and thus, by a wonderful disposition of the Divine Providence, a life of hunting, which does not contribute to increase, and war, which is the great instrument in the destruction of men, were the two princ.i.p.al causes of their being spread so early and so universally over the whole earth. From what is very commonly known of the state of North America, it need not be said how often and to what distance several of the nations on that continent are used to migrate, who, though thinly scattered, occupy an immense extent of country. Nor are the causes of it less obvious,--their hunting life, and their inhuman wars.

Such migrations, sometimes by choice, more frequently from necessity, were common in the ancient world. Frequent necessities introduced a fashion which subsisted after the original causes. For how could it happen, but from some universally established public prejudice, which always overrules and stifles the private sense of men, that a whole nation should deliberately think it a wise measure to quit their country in a body, that they might obtain in a foreign land a settlement which must wholly depend upon the chance of war? Yet this resolution was taken and actually pursued by the entire nation of the Helvetii, as it is minutely related by Caesar. The method of reasoning which led them to it must appear to us at this day utterly inconceivable. They were far from being compelled to this extraordinary migration by any want of subsistence at home; for it appears that they raised, without difficulty, as much corn in one year as supported them for two; they could not complain of the barrenness of such a soil.

This spirit of migration, which grew out of the ancient manners and necessities, and sometimes operated like a blind instinct, such as actuates birds of pa.s.sage, is very sufficient to account for the early habitation of the remotest parts of the earth, and in some sort also justifies that claim which has been so fondly made by almost all nations to great antiquity.

Gaul, from whence Britain was originally peopled, consisted of three nations: the Belgae, towards the north; the Celtae, in the middle countries; and the Aquitani, to the south. Britain appears to have received its people only from the two former. From the Celtae were derived the most ancient tribes of the Britons, of which the most considerable were called Brigantes. The Belgae, who did not even settle in Gaul until after Britain had been peopled by colonies from the former, forcibly drove the Brigantes into the inland countries, and possessed the greatest part of the coast, especially to the south and west. These latter, as they entered the island in a more improved age, brought with them the knowledge and practice of agriculture, which, however, only prevailed in their own countries. The Brigantes still continued their ancient way of life by pasturage and hunting. In this respect alone they differed: so that what we shall say, in treating of their manners, is equally applicable to both. And though the Britons were further divided into an innumerable mult.i.tude of lesser tribes and nations, yet all being the branches of these two stocks, it is not to our purpose to consider them more minutely.

Britain was in the time of Julius Caesar what it is at this day, in climate and natural advantages, temperate and reasonably fertile. But dest.i.tute of all those improvements which in a succession of ages it has received from ingenuity, from commerce, from riches and luxury, it then wore a very rough and savage appearance. The country, forest or marsh; the habitations, cottages; the cities, hiding-places in woods; the people naked, or only covered with skins; their sole employment, pasturage and hunting. They painted their bodies for ornament or terror, by a custom general amongst all savage nations, who, being pa.s.sionately fond of show and finery, and having no object but their naked bodies on which to exercise this disposition, have in all times painted or cut their skins, according to their ideas of ornament. They shaved the beard on the chin; that on the upper lip was suffered to remain, and grow to an extraordinary length, to favor the martial appearance, in which they placed their glory. They were in their natural temper not unlike the Gauls, impatient, fiery, inconstant, ostentatious, boastful, fond of novelty,--and like all barbarians, fierce, treacherous, and cruel. Their arms were short javelins, small shields of a slight texture, and great cutting swords with a blunt point, after the Gaulish fashion.

Their chiefs went to battle in chariots, not unartfully contrived nor unskilfully managed. I cannot help thinking it something extraordinary, and not easily to be accounted for, that the Britons should have been so expert in the fabric of those chariots, when they seem utterly ignorant in all other mechanic arts: but thus it is delivered to us. They had also horse, though of no great reputation, in their armies. Their foot was without heavy armor; it was no firm body, nor instructed to preserve their ranks, to make their evolutions, or to obey their commanders; but in tolerating hardships, in dexterity of forming ambuscades, (the art military of savages,) they are said to have excelled. A natural ferocity and an impetuous onset stood them in the place of discipline.

It is very difficult, at this distance of time, and with so little information, to discern clearly what sort of civil government prevailed among the ancient Britons. In all very uncultivated countries, as society is not close nor intricate, nor property very valuable, liberty subsists with few restraints. The natural equality of mankind appears and is a.s.serted, and therefore there are but obscure lines of any form of government. In every society of this sort the natural connections are the same as in others, though the political ties are weak. Among such barbarians, therefore, though there is little authority in the magistrate, there is often great power lodged, or rather left, in the father: for, as among the Gauls, so among the Britons, he had the power of life and death in his own family, over his children and his servants.

But among freemen and heads of families, causes of all sorts seem to have been decided by the Druids: they summoned and dissolved all the public a.s.semblies; they alone had the power of capital punishments, and indeed seem to have had the sole execution and interpretation of whatever laws subsisted among this people. In this respect the Celtic nations did not greatly differ from others, except that we view them in an earlier stage of society. Justice was in all countries originally administered by the priesthood: nor, indeed, could laws in their first feeble state have either authority or sanction, so as to compel men to relinquish their natural independence, had they not appeared to come down to them enforced by beings of more than human power. The first openings of civility have been everywhere made by religion. Amongst the Romans, the custody and interpretation of the laws continued solely in the college of the pontiffs for above a century.[7]

The time in which the Druid priesthood was inst.i.tuted is unknown. It probably rose, like other inst.i.tutions of that kind, from low and obscure beginnings, and acquired from time, and the labors of able men, a form by which it extended itself so far, and attained at length so mighty an influence over the minds of a fierce and otherwise ungovernable people. Of the place where it arose there is somewhat less doubt: Caesar mentions it as the common opinion that this inst.i.tution began in Britain, that there it always remained in the highest perfection, and that from thence it diffused itself into Gaul. I own I find it not easy to a.s.sign any tolerable cause why an order of so much authority and a discipline so exact should have pa.s.sed from the more barbarous people to the more civilized, from the younger to the older, from the colony to the mother country: but it is not wonderful that the early extinction of this order, and that general contempt in which the Romans held all the barbarous nations, should have left these matters obscure and full of difficulty.

The Druids were kept entirely distinct from the body of the people; and they were exempted from all the inferior and burdensome offices of society, that they might be at leisure to attend the important duties of their own charge. They were chosen out of the best families, and from the young men of the most promising talents: a regulation which placed and preserved them in a respectable light with the world. None were admitted into this order but after a long and laborious novitiate, which made the character venerable in their own eyes by the time and difficulty of attaining it. They were much devoted to solitude, and thereby acquired that abstracted and thoughtful air which is so imposing upon the vulgar; and when they appeared in public, it was seldom, and only on some great occasion,--in the sacrifices of the G.o.ds, or on the seat of judgment. They prescribed medicine; they formed the youth; they paid the last honors to the dead; they foretold events; they exercised themselves in magic. They were at once the priests, lawgivers, and physicians of their nation, and consequently concentred in themselves all that respect that men have diffusively for those who heal their diseases, protect their property, or reconcile them to the Divinity.

What contributed not a little to the stability and power of this order was the extent of its foundation, and the regularity and proportion of its structure. It took in both s.e.xes; and the female Druids were in no less esteem for their knowledge and sanct.i.ty than the males. It was divided into several subordinate ranks and cla.s.ses; and they all depended upon a chief or Arch-Druid, who was elected to his place with great authority and preeminence for life. They were further armed with a power of interdicting from their sacrifices, or excommunicating, any obnoxious persons. This interdiction, so similar to that used by the ancient Athenians, and to that since practised among Christians, was followed by an exclusion from all the benefits of civil community; and it was accordingly the most dreaded of all punishments. This ample authority was in general usefully exerted; by the interposition of the Druids differences were composed, and wars ended; and the minds of the fierce Northern people, being reconciled to each other under the influence of religion, united with signal effect against their common enemies.

There was a cla.s.s of the Druids whom they called Bards, who delivered in songs (their only history) the exploits of their heroes, and who composed those verses which contained the secrets of Druidical discipline, their principles of natural and moral philosophy, their astronomy, and the mystical rites of their religion. These verses in all probability bore a near resemblance to the Golden Verses of Pythagoras,--to those of Phocylides, Orpheus, and other remnants of the most ancient Greek poets. The Druids, even in Gaul, where they were not altogether ignorant of the use of letters, in order to preserve their knowledge in greater respect, committed none of their precepts to writing. The proficiency of their pupils was estimated princ.i.p.ally by the number of technical verses which they retained in their memory: a circ.u.mstance that shows this discipline rather calculated to preserve with accuracy a few plain maxims of traditionary science than to improve and extend it. And this is not the sole circ.u.mstance which leads us to believe that among them learning had advanced no further than its infancy.

The scholars of the Druids, like those of Pythagoras, were carefully enjoined a long and religious silence: for, if barbarians come to acquire any knowledge, it is rather by instruction than, examination; they must therefore be silent. Pythagoras, in the rude times of Greece, required silence in his disciples; but Socrates, in the meridian of the Athenian refinement, spoke less than his scholars: everything was disputed in the Academy.

The Druids are said to be very expert in astronomy, in geography, and in all parts of mathematical knowledge; and authors speak in a very exaggerated strain of their excellence in these, and in many other sciences. Some elemental knowledge I suppose they had; but I can scarcely be persuaded that their learning was either deep or extensive.

In all countries where Druidism was professed, the youth, were generally instructed by that order; and yet was there little either in the manners of the people, in their way of life, or their works of art, that demonstrates profound science or particularly mathematical skill.

Britain, where their discipline was in its highest perfection, and which was therefore resorted to by the people of Gaul as an oracle in Druidical questions, was more barbarous in all other respects than Gaul itself, or than any other country then known in Europe. Those piles of rude magnificence, Stonehenge and Abury, are in vain produced in proof of their mathematical abilities. These vast structures have nothing which can be admired, but the greatness of the work; and they are not the only instances of the great things which the mere labor of many hands united, and persevering in their purpose, may accomplish with very little help from mechanics. This may be evinced by the immense buildings and the low state of the sciences among the original Peruvians.

The Druids were eminent above all the philosophic lawgivers of antiquity for their care in impressing the doctrine of the soul's immortality on the minds of their people, as an operative and leading principle. This doctrine was inculcated on the scheme of Transmigration, which some imagine them to have derived from Pythagoras. But it is by no means necessary to resort to any particular teacher for an opinion which owes its birth to the weak struggles of unenlightened reason, and to mistakes natural to the human mind. The idea of the soul's immortality is indeed ancient, universal, and in a manner inherent in our nature; but it is not easy for a rude people to conceive any other mode of existence than one similar to what they had experienced in life, nor any other world as the scene of such an existence but this we inhabit, beyond the bounds of which the mind extends itself with great difficulty. Admiration, indeed, was able to exalt to heaven a few selected heroes: it did not seem absurd that those who in their mortal state had distinguished themselves as superior and overruling spirits should after death ascend to that sphere which influences and governs everything below, or that the proper abode of beings at once so ill.u.s.trious and permanent should be in that part of Nature in which they had always observed the greatest splendor and the least mutation. But on ordinary occasions it was natural some should imagine that the dead retired into a remote country, separated from the living by seas or mountains. It was natural that some should follow their imagination with a simplicity still purer, and pursue the souls of men no further than the sepulchres in which their bodies had been deposited;[8] whilst others of deeper penetration, observing that bodies worn out by age or destroyed by accident still afforded the materials for generating new ones, concluded likewise that a soul being dislodged did not wholly perish, but was destined, by a similar revolution in Nature, to act again, and to animate some other body. This last principle gave rise to the doctrine of Transmigration: but we must not presume of course, that, where it prevailed, it necessarily excluded the other opinions; for it is not remote from the usual procedure of the human mind, blending in obscure matters imagination and reasoning together, to unite ideas the most inconsistent. When Homer represents the ghosts of his heroes appearing at the sacrifices of Ulysses, he supposes them endued with life, sensation, and a capacity of moving; but he has joined to these powers of living existence uncomeliness, want of strength, want of distinction, the characteristics of a dead carca.s.s.

This is what the mind is apt to do: it is very apt to confound the ideas of the surviving soul and the dead body. The vulgar have always and still do confound these very irreconcilable ideas. They lay the scene of apparitions in churchyards; they habit the ghost in a shroud; and it appears in all the ghastly paleness of a corpse. A contradiction of this kind has given rise to a doubt whether the Druids did in reality hold the doctrine of Transmigration. There is positive testimony that they did hold it; there is also testimony as positive that they buried or burned with the dead utensils, arms, slaves, and whatever might be judged useful to them, as if they were to be removed into a separate state. They might have held both these opinions; and we ought not to be surprised to find error inconsistent.

The objects of the Druid worship were many. In this respect they did not differ from other heathens: but it must be owned that in general their ideas of divine matters were more exalted than those of the Greeks and Romans, and that they did not fall into an idolatry so coa.r.s.e and vulgar. That their G.o.ds should be represented under a human form they thought derogatory to beings uncreated and imperishable. To confine what can endure no limits within walls and roofs they judged absurd and impious. In these particulars there was something refined and suitable enough to a just idea of the Divinity. But the rest was not equal. Some notions they had, like the greatest part of mankind, of a Being eternal and infinite; but they also, like the greatest part of mankind, paid their worship to inferior objects, from the nature of ignorance and superst.i.tion always tending downwards.

The first and chief objects of their worship were the elements,--and of the elements, fire, as the most pure, active, penetrating, and what gives life and energy to all the rest. Among fires, the preference was given to the sun, as the most glorious visible being, and the fountain of all life. Next they venerated the moon and the planets. After fire, water was held in reverence. This, when pure, and ritually prepared, was supposed to wash away all sins, and to qualify the priest to approach the altar of the G.o.ds with more acceptable prayers: washing with water being a type natural enough of inward cleansing and purity of mind.

They also worshipped fountains and lakes and rivers.

Oaks were regarded by this sect with a particular veneration, as, by their greatness, their shade, their stability, and duration, not ill representing the perfections of the Deity. From the great reverence in which they held this tree, it is thought their name of Druids is derived: the word Deru, in the Celtic language, signifying an oak. But their reverence was not wholly confined to this tree. All forests were held sacred; and many particular plants were respected, as endued with a particular holiness. No plant was more revered than the mistletoe, especially if it grew on the oak,--not only because it is rarely found upon that tree, but because the oak was among the Druids peculiarly sacred. Towards the end of the year they searched for this plant, and when it was found great rejoicing ensued; it was approached with, reverence; it was cut with a golden hook; it was not suffered to fall to the ground, but received with great care and solemnity upon a white garment.

In ancient times, and in all countries, the profession of physic was annexed to the priesthood. Men imagined that all their diseases were inflicted by the immediate displeasure of the Deity, and therefore concluded that the remedy would most probably proceed from those who were particularly employed in his service. Whatever, for the same reason, was found of efficacy to avert or cure distempers was considered as partaking somewhat of the Divinity. Medicine was always joined with magic: no remedy was administered without mysterious ceremony and incantation. The use of plants and herbs, both in medicinal and magical practices, was early and general. The mistletoe, pointed out by its very peculiar appearance and manner of growth, must have struck powerfully on the imaginations of a superst.i.tious people. Its virtues may have been soon discovered. It has been fully proved, against the opinion of Celsus, that internal remedies were of very early use.[9] Yet if it had not, the practice of the present savage nations supports the probability of that opinion. By some modern authors the mistletoe is said to be of signal service in the cure of certain convulsive distempers, which, by their suddenness, their violence, and their unaccountable symptoms, have been ever considered as supernatural. The epilepsy was by the Romans for that reason called _morbus sacer_; and all other nations have regarded it in the same light. The Druids also looked upon vervain, and some other plants, as holy, and probably for a similar reason.

The other objects of the Druid worship were chiefly serpents, in the animal world, and rude heaps of stone, or great pillars without polish or sculpture, in the inanimate. The serpent, by his dangerous qualities, is not ill adapted to inspire terror,--by his annual renewals, to raise admiration,--by his make, easily susceptible of many figures, to serve for a variety of symbols,--and by all, to be an object of religious observance: accordingly, no object of idolatry has been more universal.[10] And this is so natural, that serpent-veneration seems to be rising again, even in the bosom of Mahometanism.[11]

The great stones, it has been supposed, were originally monuments of ill.u.s.trious men, or the memorials of considerable actions,--or they were landmarks for deciding the bounds of fixed property. In time the memory of the persons or facts which these stones were erected to perpetuate wore away; but the reverence which custom, and probably certain periodical ceremonies, had preserved for those places was not so soon obliterated. The monuments themselves then came to be venerated,--and not the less because the reason for venerating them was no longer known.

The landmark was in those times held sacred on account of its great uses, and easily pa.s.sed into an object of worship. Hence the G.o.d Terminus amongst the Romans. This religious observance towards rude stones is one of the most ancient and universal of all customs. Traces of it are to be found in almost all, and especially in these Northern nations; and to this day, in Lapland, where heathenism is not yet entirely extirpated, their chief divinity, which they call _Storjunkare,_ is nothing more than a rude stone.[12]

Some writers among the moderns, because the Druids ordinarily made no use of images in their worship, have given into an opinion that their religion was founded on the unity of the G.o.dhead. But this is no just consequence. The spirituality of the idea, admitting their idea to have been spiritual, does not infer the unity of the object. All the ancient authors who speak of this order agree, that, besides those great and more distinguishing objects of their worship already mentioned they had G.o.ds answerable to those adored by the Romans. And we know that the Northern nations, who overran the Roman Empire, had in fact a great plurality of G.o.ds, whose attributes, though not their names, bore a close a.n.a.logy to the idols of the Southern world.

The Druids performed the highest act of religion by sacrifice, agreeably to the custom of all other nations. They not only offered up beasts, but even human victims: a barbarity almost universal in the heathen world, but exercised more uniformly, and with circ.u.mstances of peculiar cruelty, amongst those nations where the religion of the Druids prevailed. They held that the life of a man was the only atonement for the life of a man. They frequently inclosed a number of wretches, some captives, some criminals, and, when these were wanting, even innocent victims, in a gigantic statue of wicker-work, to which they set fire, and invoked their deities amidst the horrid cries and shrieks of the sufferers, and the shouts of those who a.s.sisted at this tremendous rite.

There were none among the ancients more eminent for all the arts of divination than the Druids. Many of the superst.i.tious practices in use to this day among the country people for discovering their future fortune seem to be remains of Druidism. Futurity is the great concern of mankind. Whilst the wise and learned look back upon experience and history, and reason from things past about events to come, it is natural for the rude and ignorant, who have the same desires without the same reasonable means of satisfaction, to inquire into the secrets of futurity, and to govern their conduct by omens, dreams, and prodigies.

The Druids, as well as the Etruscan and Roman priesthood, attended with diligence the flight of birds, the pecking of chickens, and the entrails of their animal sacrifices. It was obvious that no contemptible prognostics of the weather were to be taken from certain motions and appearances in birds and beasts.[13] A people who lived mostly in the open air must have been well skilled in these observations. And as changes in the weather influenced much the fortune of their huntings or their harvests, which were all their fortunes, it was easy to apply the same prognostics to every event by a transition very natural and common; and thus probably arose the science of auspices, which formerly guided the deliberations of councils and the motions of armies, though now they only serve, and scarcely serve, to amuse the vulgar.

The Druid temple is represented to have been nothing more than a consecrated wood. The ancients speak of no other. But monuments remain which show that the Druids were not in this respect wholly confined to groves. They had also a species of building which in all probability was destined to religious use. This sort of structure was, indeed, without walls or roof. It was a colonnade, generally circular, of huge, rude stones, sometimes single, sometimes double, sometimes with, often without, an architrave. These open temples were not in all respects peculiar to the Northern nations. Those of the Greeks, which were dedicated to the celestial G.o.ds, ought in strictness to have had no roof, and were thence called _hypaethra_.[14]

Many of these monuments remain in the British islands, curious for their antiquity, or astonishing for the greatness of the work: enormous ma.s.ses of rock, so poised as to be set in motion with the slightest touch, yet not to be pushed from their place by a very great power; vast altars, peculiar and mystical in their structure, thrones, basins, heaps or cairns; and a variety of other works, displaying a wild industry, and a strange mixture of ingenuity and rudeness. But they are all worthy of attention,--not only as such monuments often clear up the darkness and supply the defects of history, but as they lay open a n.o.ble field of speculation for those who study the changes which have happened in the manners, opinions, and sciences of men, and who think them as worthy of regard as the fortune of wars and the revolutions of kingdoms.

The short account which I have here given does not contain the whole of what is handed down to us by ancient writers, or discovered by modern research, concerning this remarkable order. But I have selected those which appear to me the most striking features, and such as throw the strongest light on the genius and true character of the Druidical inst.i.tution. In some respects it was undoubtedly very singular; it stood out more from the body of the people than the priesthood of other nations; and their knowledge and policy appeared the more striking by being contrasted with the great simplicity and rudeness of the people over whom they presided. But, notwithstanding some peculiar appearances and practices, it is impossible not to perceive a great conformity between this and the ancient orders which have been established for the purposes of religion in almost all countries. For, to say nothing of the resemblance which many have traced between this and the Jewish priesthood, the Persian Magi, and the Indian Brahmans, it did not so greatly differ from the Roman priesthood, either in the original objects or in the general mode of worship, or in the const.i.tution of their hierarchy. In the original inst.i.tution neither of these nations had the use of images; the rules of the Salian as well as Druid discipline were delivered in verse; both orders were under an elective head; and both were for a long time the lawyers of their country. So that, when the order of Druids was suppressed by the Emperors, it was rather from a dread of an influence incompatible with the Roman government than from any dislike of their religious opinions.

FOOTNOTES:

[7] _Digest. Lib. I. t.i.t. ii. De Origine et Progressu Juris, -- 6._

[8] Cic. Tusc. Quest. Lib. I

[9] See this point in the Divine Legation of Moses.

[10] ?a?? pa?t? ????????? pa?' ??? ?e?? ?f?? s????? ??a ?a?

?st????? ??a???feta?--Justin Martyr, in Stillingfleet's Origines Sacrae.

[11] Norden's Travels.

[12] Scheffer's Lapland, p. 92, the translation.

[13] Cic. de Divinatione, Lib. I.

[14] Decor.... perficitur statione,.... c.u.m Jovi Fulguri, et Clo, et Soli, et Lunae aedificia sub divo hypaethraque const.i.tuentur. Horum enim deorum et species et effectus in aperto mundo atque lucenti praesentes videmus.--Vitruv. de Architect. p. 6. de Laet. Antwerp.

CHAPTER III.

THE REDUCTION OF BRITAIN BY THE ROMANS.

The death of Caesar, and the civil wars which ensued, afforded foreign nations some respite from the Roman ambition. Augustus, having restored peace to mankind, seems to have made it a settled maxim of his reign not to extend the Empire. He found himself at the head of a new monarchy; and he was more solicitous to confirm it by the inst.i.tutions of sound policy than to extend the bounds of its dominion. In consequence of this plan Britain was neglected.