_maires du palais_ had their origin from these German military leaders. If
the kings were equally conspicuous for valor as for birth, they united the
regal with the military command. Usually, however, several kings and
generals were assembled in their wars. In this case, the most eminent
commanded, and obtained a common jurisdiction in war, which did not
subsist in time of peace. Thus Caesar (Bell. Gall. vi.) says, "In peace
they have no common magistracy." A general was elected by placing him on a
shield, and lifting him on the shoulders of the bystanders. The same
ceremonial was observed in the election of kings.

[51] Hence Ambiorix, king of the Eburones, declare that "the nature of his
authority was such, that the people had no less power over him, than he
over the people."--Caesar, Bell. Gall. v. The authority of the North
American chiefs almost exactly similar.

[52] The power of life and death, however, was in the hands of
magistrates. Thus Caesar: "When a state engages either in an offensive or
defensive war, magistrates are chosen to preside over it, and exercise
power of life and death."--Bell. Gall. vi. The infliction of punishments
was committed to the priests, in order to give them more solemnity, and
render them less invidious.

[53] _Effigiesque et signa quaedam_. That effigies does not mean the
images of their deities is proved by that is stated at chap. ix., viz.
that they deemed it derogatory to their deities to represent them in human
form; and, if in human form, we may argue, _a fortiori_, in the form of
the lower animals. The interpretation of the passage will be best derived
from Hist. iv. 22, where Tacitus says:--"Depromptae silvis lucisve ferarum
imagines, ut cuique genti inire praelium mos est." It would hence appear
that these effigies and signa were images of wild animals, and were